One Hundred Select Sermons, New Testament · Sermon 31
SERMON XXXI.
1 Cor. 1.24.
But unto them which are called, both Jews and Greeks, Chriſt the power of God, and the wiſdom of God.
It is the Duty of every Minister and Preacher of the Word of God, not only to study his Sermon, but likewiſe to ſtudy his Auditory; and not only to regard the Doctrine and Matter which is delivered by himſelf, but likewiſe the ſucceſs of his Doctrine, and the efficacy or miſcarriage of it in the hearts of his Hearers; that ſo he may accordingly know the better how to diſpoſe his pains and labour for time to come, and ſupply thoſe things which are defective. And this is that which we may here obſerve and take notice of in the Apostle Paul, he does not content himſelf with this, to Preach Christ crucified,and ſo to pitch upon ſound Doctrine and Inſtruction: But he obſerves the effect of this Doctrine, and the various entertainment of his Preaching by thoſe perſons which it was tendred unto. Whereof this is the reſult and the account, that to ſome it is a Doctrine of offence and reprobation, to others of ſucceſs and acceptance.
The former of theſe we have already diſpatcht in the 23 verſe of this Chapter, we come now with Gods aſſiſtance to the latter, in the 24 verſe here before us, But unto them which are called, both Jews and Greeks, &c.
IN this Verſe we have declared unto us the Entertainment of the Doctrine of Chriſt crucified. as a Doctrine of ſucceſs, and ſuch as took effect upon the hearts of thoſe to whom it was brought, But unto them which are called, &c. where again (as in the former) we ſhall obſerve ſomewhat in General, and thence proceed to the particular Points, which lye here before us; for the general therefore, firſt this, That God will have always ſome or other in the world which ſhall imbrace and bear witneſs to his Truth: Thus here in the Text, the Preaching of Chriſt crucified to the Jews, that is to a great many amongſt them, it was no better than a stumbling-block; and to the Gentiles, that is, to a great number of them, it was no better than fooliſhneſs. But to thoſe which were called, that is to a certain remnant in either, it was the power and wiſdom of God himſelf. There were ſome which ſtill gave entertainment unto it. Some Criticks have been of opinion as if the Apoſtle here in this place did allude to a Paronomaſia in the Hebrew Language: and that as thus, The Croſs to the Jews is Micſhal, which ſignifies a ſtumbling-block; and to the Greeks is Micſal which ſignifies fooliſhneſs. But to the Called and Believers amongſt both it is Sekel which ſignifies Ʋnderstanding. I do not inſiſt much upon the urging of this notion, but come rather to the thing it ſelf. Where I ſay, we may obſerve thus much, That God will always ſo ordain it in his Providence, that ſome or other ſhall entertain his Word, and Goſpel, where it is diſpenſed and preached unto them. Thus we ſhall find it to have been whereever the Apoſtles themſelves came; there was a certain number which imbraced their Miniſtry, and gave heed and regard to the Doctrine which was delivered by them.
This God will have to be upon divers Conſiderations.
Firſt, For the accompliſhment of the number of his own Elect; Gods Providence is ſubſervient to his Decree; and that which he does in the world it is very ſutable to his eternal purpoſe concerning the final condition of mens perſons in the world to come. Now becauſe that where God ſends his Word, he has uſually ſome or other to be converted and brought home to himſelf; therefore as ſutable hereunto does he work their hearts to the receiving of the Word, which is the means for the effecting this converſion: As many as were ordained to eternal life believed, Act. 13.15.
Secondly, God will alſo have it for the honour of his own Truth, and the Doctrine it ſelf which is delivered. If the Goſpel ſhould be Preached to a people, and none give any entertainment, this would reflect upon the Goſpel it ſelf, which from hence would be diſparaged by it. But now that God may have the Goſpel, and have it known to be that which it is, therefore ſome ſhall receive and imbrace it.
Thirdly, For the Encouragement of the labours of his own Servants and Miniſters which are imployed in Preaching the Goſpel. If Paul and the reſt of the Apoſtles which Preached Christ crucified to the world, ſhould have had no entertainment in the world of that which they Preached, this would have proved a very great diſheartning and diſcouragement to them; now therefore in reſpect to this does God in Providence give them ſome ſucceſs; though their Doctrine was a ſtumbling-block to ſome, and though it was fooliſhneſs to others, yet to the reſt it was Gods power and wiſdom.
This Obſervation ſhould accordingly be improved by thoſe which are Miniſters to quicken them in their work, and to carry them on in thoſe places wherein God ſets them without diſcouragement; foraſmuch as there where God calls them, he will more or leſs be aſſiſtant to them, and concur with them ſo far forth as is requiſite to the bleſſing of their labours with ſucceſs. This is that which God has promiſed by his Prophet, Iſa. 55.10. As the rain cometh down, and the ſnow from heaven, ſo ſhall my word that goeth out of my mouth not return unto me vain, &c. And therefore let us not be diſcouraged, Rom. 11.4. And that's one Obſervation.
Secondly, Obſerve this, that a Miniſter for the ſucceſs of his Doctrine is eſpecially to conſider how it takes with thoſe which are moſt Godly and Religious: thus does the Apoſtle Paul here, he does not ſo much trouble himſelf to think how it was accepted of others, thoſe Jews and Greeks which at preſent were unconverted, a ſtumbling and fooliſhneſs to them; but how it was to them which were called; this was that which moſt of all ſtuck by him, and wherein he moſt comforted himſelf above all the reſt. Thus again, Gal. 2.2. he conſidered how his Goſpel took with them which were of reputation; and of reputation not ſo much for the world, as in reference to Religion. And ſo therefore in verſ. 9. he reckoned this as an encouragement to him, that James, Cephas and John, who were pillars, own'd and acknowledged him.
The ground hereof is this: Firſt, becauſe ſuch as theſe they have beſt skill and judgment in the work; every one ſtudies rather to approve himſelf in any buſineſs which he undertakes to workmen rather than to bunglers, and to thoſe which have ſome knowledg of the work than to thoſe which are ignorant of it; Now thus it is with thoſe which are godly and Religious, and effectually called; they have beſt skill in that which is ſpoken of and delivered in Preaching Others may ſomewhat judg of other things, but theſe can beſt judg of the Truths and Doctrines which are propounded unto them, and ſo their judgment is moſt to be regarded; ſuch as theſe they come to a Sermon with thoſe affections which it becomes them to do, which many others do not. Take now a natural man, and he can tell you of ſome other matters, it may be ſome pleaſing ſtory or witty ſentence, or paſſage of Rhetorick and the like; but now come to the marrow of the buſineſs, and thoſe things which touch the conſcience, and ſerve to frame and eſtabliſh the heart, here he is oftentimes much to ſeek, and is able to ſay little to the purpoſe. But now a man which has the work of Grace in his heart, he has a gracious ſavour and reliſh of Divine Truths faſtened upon his ſpirit, from whence he is able the better to judg of the Propoſal and delivery of them. The ſpiritual man judges all things.
Secondly, Such as theſe they come to the Word freeſt from prejudice, and carnal affection. Take a Godly and Religious man, and he comes to the hearing of the Word of God with an humble and obedient diſpoſition, as one that is ready to ſubmit to the efficacy and power of the Ordinance in every particular; whereas another he comes to it with his exceptions and reſervations, ſo far forth as it complies with his humour, and does not ſtir him in his boſom-luſts, and does not trouble him and take him off from his corruptions, ſo far forth he likes it pretty well: but now let it come neer him in theſe, and here he kicks and rebels againſt it, and cannot endure it. A Drunkard will never like that Preacher that preſſes ſobriety, nor an Adulterer him that Preaches for chaſtity.
Thirdly, Thoſe which are Godly and Religious and effectually called are moſt to be regarded for their entertainment of the work, becauſe they are moſt intended in the work it ſelf. It is for their ſakes chiefly and eſpecially that God ſends his Miniſters amongſt them, as to bring home thoſe which are ſtraying, ſo to confirm and ſtrengthen thoſe which are yet at home and already in the fold. Now thoſe whom God himſelf does moſt look at, they ſhould be looked at chiefly by us.
This condemns the contrary diſpoſition and practiſe of many in this particular, who more conſider how their Doctrine takes and is accepted of thoſe which are great and wiſe and mighty in the world, than how it takes with thoſe which are good and pious, and experienced in Religion; not but that it is poſſible for thoſe which are the one to be the other too. I do not deny that, there are divers which are both great and good too; wiſe in matters of the world, and wiſe alſo to God. But this is that which I ſtand upon, that we ſhould not ſo much in this preſent buſineſs in hand look at the one as the other. And it is that which ſhould principally affect us, when our words are acceptable to thoſe which are good. Thus St. Paul, We preach Christ crucified; to the Jews indeed a ſtumbling-block, and to the Greeks indeed fooliſhneſs: But unto them which are called (that is to the godly) Chriſt the power of God, &c. And ſo much for the Points Preparatory and in General.
We come now to the words more cloſely in themſelves, But unto them which are called, &c. where we have theſe two Parts chiefly conſiderable: Firſt, the ſucceſs of the Goſpel conſidered ſimply in it ſelf, Christ the power of God, &c. Secondly, the Parties to whom it is thus laid down two manner of ways: Firſt, in their Perſonal Qualification, To them which are called. Secondly, in their National qualification, Both Jews and Greeks. To theſe it is thus effectual and ſucceſsful. We begin firſt of all with the Parties: and that firſt of all in their Perſonal Qualifications.
To them which are called.] By called here we are to underſtand (as I have in part intimated already) thoſe which are called effectually: for we muſt know that there's a double Call, outward in the exhibition of the means, and inward in the drawing of the heart to be wrought upon by the means. Now it is not the former only but the latter which the Apoſtle here ſpeaks of, Thoſe that are called; that is, ſuch as have anſwered the Call of God in his invitation of them to himſelf, and have actually cloſed with him. That which we may chiefly take notice of from this paſſage in the Text is briefly thus much, That there is a number and generation of ſuch perſons as theſe in the world; there is ſuch a party in the world as is indeed called out of the world, and that is that which we call the Church, which has its Denomination from calling out, foreign as the notation of the word implies. I ſhall not need to heap up many Teſtimonies for the warranting of this Expreſſion, ye have it every-where almoſt in Scripture in ſundry places beſides this, Rom. 1.6. The called of Jeſus Christ. 1 Cor. 1.2. To them that are ſanctified in Chriſt Jeſus, called to be Saints. Jude's Epiſt. ver. 1. Preſerved in Jeſus Chriſt and called, &c.
For the further opening of it to you there are theſe three things eſpecially conſiderable of us in it: Firſt, the Author of it who it is that calls. Secondly, the ſubjects of it, who they are which are called. Thirdly, the Terms of it, from whence and to what this call is.
Firſt, For the Author of it, who it is that calls, that is no other than God himſelf. Thus in ver. 9. of this preſent Chapter, God is faithful by whom ye were called, &c. And 2 Theſ. 2.14. Whereunto he called you by our Goſpel: ſpeaking of God. And 2 Pet. 1.3. Through the knowledg of him that hath called us: he ſpeaks of God ſtill. It is God and he alone that is the Author of our effectual calling; He who calleth things which are not, and makes them to be that which they are. No man cometh to me (ſays Chriſt) except the Father who hath ſent me draw him, Joh. 6.44 Calling it is ſet forth to us in Scripture by the terms of Creation and Reſurrection. Now as theſe are ſuch actions as are proper to God alone, ſo is that alſo which is ſignified by them. Thus 2 Cor. 4.6. God who commanded the light to ſhine out of darkneſs, &c. Pſal. 51.10. Create in me a clean heart, &c.
Therefore let us learn to give him the praiſe and glory of all, and ſhew forth the vertues of him that hath called us, as the Apoſtle Peter adviſes. And let us look upon his Call as the ſpring and fountain of all the good which comes from us. Nemo dicat ideo me vocavit, quia colui Deum quomodo coluiſſes ſt vocat us non fuiſſes, ſays Auſtin. Let no man ſay, that therefore God has called me, becauſe I ſerved him; How couldſt thou have ſerved him except thou hadſt firſt been called by him? this calling of Gods it finds every man out of the way till he pleaſes to reduce him; either wickedly, or at leaſt vainly imployed, either in the ways of abſolute ſin, or at the beſt of no more than meer civil and moral converſation; and this every one that examines it ſhall find it to have been ſo indeed for his own particular. God ſays unto us, whiles we are in our blood, live. And 'tis he and none elſe (to ſpeak of) that ſays thus unto us. Men they may call us miniſterially in the Preaching and Diſpenſation of the Goſpel; but it is God that calls us effectually by the inward working and operation of his Spirit: And that, as might be ſet out to us at large in ſundry modifications.
Firſt, Freely of his own accord, none moving or perſwading him hereunto. And ſecondly ſweetly in the preſervation of the natural liberty of the will in the exerciſe of it. And thirdly, yet ſtrongly in an irreſiſtible drawing of the heart to the imbracing of his heavenly motions. Thus our Call it is from God; and in this manner he is the worker of it. And thus for the Author.
Secondly, For the Subjects of this calling, who they are which are called; this we have from God to be only the Elect: whom he hath predeſtinated, them he hath called; them he hath called and them alone, Rom. 8.30. And ſo they are the called according to his purpoſe, v. 28. There's a threefold diſtinction which is made betwixt man and man: The firſt is in Gods eternal counſel before the world begun: The ſecond is in his effectual calling here in this world: And the third is at the laſt day when he ſhall ſeparate the ſheep from the goats. The ſecond follows from the firſt, as the third follows from the ſecond: as thoſe only ſhall be ſet at his right hand which are effectually called by his Grace; ſo thoſe only are called effectually by his Grace which are appointed to life by his Decree. Predeſtination is the ground of Vocation; Thoſe which he hath called he hath choſen.
This now accordingly takes it off from any perſonal Qualification in our ſelves as to be the original and cauſe hereof unto us; yea we may obſerve in the courſe of Gods Providence, how God rather goes a contrary way with us; he is ſo far from calling us therefore, becauſe we have ſome eminency in us, eſpecially in reference to the world, as that he calls rather thoſe which are moſt defective in ſuch things as theſe are. This the Apoſtle expreſly notes unto us in this very Chapter in hand: ver. 26. Brethren, ye ſee your calling, how that not many wiſe men after the fleſh, not many mighty, not many noble are called; but God hath choſen the fooliſh things of the world to confound the wife, &c. There are of ſuch as thoſe which are called too, the Apoſtle does not exclude them out of this priviledg; but he hints thus much unto us, That they are not the greateſt number, or at leaſt that God does not call men therefore, and upon this ground becauſe they are ſo qualified; he does not look upon men in order to their temporal condition, but in order to their eternal predeſtination: And this for the ſubjects of this calling, who they are: for the general, they are the elect.
The third is the terms from whence, and to which, This the Scripture ſets forth unto us in ſundry expreſſions; as firſt from darkneſs to light, Col. 1.12, 13, who hath delivered us from the power of darkneſs, and made us meet to be partakers of the inheritance of Saints in light. Every man by nature is in the dark, in a blind and uncomfortable condition, having his underſtanding darkned through ignorance (as the Apoſtle ſpeaks). Now this calling, it brings him into the light, and reſtores ſight to the blind. Take a man after converſion, and he ſees things in another manner than before converſion he ſaw them, and therefore it is called a commanding of light out of darkneſs, &c. 2 Cor. 4.6.
Again ſecondly, From the power of Satan to God. Thus Act. 26.18, We have both theſe expreſsions joyned together, To open their eyes, to turn them from darkneſs to light, and from the power of Satan to God. Men before their effectual calling, they are under the power and thraldom of Satan; and led captive by him at his will whitherſoever he pleaſes: But now converſion it is a recovery out of this ſnare, as it is called, 2 Tim. 2.26. This it ſtrikes off the Fetters, and Bolts, and Chains, which a ſinner was held with, as it was with him poſſeſt in the Goſpel.
Thirdly, From the world to the fellowſhip of Chriſt and the Saints, 1 Cor. 1.9, By whom ye are called into the fellowſhip of his ſon. A man by his effectual calling, is made member of another Society and Corporation than he was of before; and he has a ſpirit given him anſwerable to that Society to converſe withall: a natural man, he is unfit for holy communion; converſion it does mightily raiſe him up hereunto.
Laſtly, From a ſtate of Hell, and Wrath, and Death, to a ſtate of Life, and peace, and ſalvation: Thus as we are ſaid in ſome places of Scripture to be called to grace, ſo in others to be called to glory, and ſuch terms as theſe are; as not to be called to uncleanneſs, but unto holineſs, 1 Theſ. 4.7. ſo not to be called to wrath, but to obtain ſalvation, 1 Theſs. 5.9. And again 2 Theſ. 2.14, He hath called you by our Goſpel to the obtaining of the glory of the Lord Jeſus Chriſt. Theſe are the terms from whence and to which.
And this ſets forth unto us the excellency and dignity of our calling conſidered in it ſelf, when we are called to be Chriſtians and Believers, we do not change for the worſe but for the better; we are advanced and promoted, and ſet up to a more noble condition than we were in before: and accordingly does the Scripture here put ſuch denominations upon it, of an high calling, Phil. 3.14, Of an holy calling, 2 Rom. 1.9. Of an heavenly calling, Heb. 3.1. And ſo much of the parties here ſpoken of, in their perſonal qualifications: Them, which are called.
I come now to them in the ſecond place, in their natural qualification both Jews and Greeks; this muſt be taken in connexion with the former: and in reference to it, the Apoſtle had in the verſe before, laid a diſparagement upon ſuch of theſe people, as concerning their rejection and ill entertainment of the Goſpel, affirming it to be to the Jews a ſtumbling-block, and to the Greeks fooliſhneſs. Now that he might not be here miſtaken, as condemning theſe whole Nations at large, he here limits and qualifies this cenſure: But unto them which are called both Jews and Greeks, &c. Before we come to the main point, obſerve here firſt of all a profitable inſtruction in general, and that in reference to practiſe, which is briefly this; That in the laying of cenſures at any time upon a generality and community of perſons, whether Nations or Societies of men, we muſt take heed whiles we find fault with ſome, that we do not indefinitely condemn all. This was St. Paul's care here, whiles he cenſured Jews and Greeks, he would exempt ſome of them from this cenſure; and ſo he does alſo in other places: As to the Corinthians, when he writes unto them and makes mention of ſtrange kind of ſinners; Such were ſome of you, 1 Cor. 6.11. He does not ſay all, but ſome. So 1 Cor. 4.18, Now ſome are puffed up, as though I would not come unto you. And to the Theſſalonians, 2 Theſ. 3.11, We hear that there are ſome among you which are diſorderly, &c. He reſtrains and confines his cenſure to ſome; and ſo our bleſſed Saviour to his Hearers, There are ſome of you that believe not, John 6.64. And ſo again more expreſly, John 13.18, I ſpeak not of you all, I know whom I have choſen, &c. This reſtriction and limitation is requiſite:
Firſt, To prevent diſcouragement in the condemned, that ſo we may not grieve and trouble the minds of thoſe which are innocent and guiltleſs: When thoſe which are good and holy ſhall conceive themſelves to be wrapt and involved in the ſame cenſure with thoſe that are otherwiſe; this is a great diſcouragement to them, and a grieving of their ſpirits, which we ſhould be eſpecially tender of: Not break the bruiſed Reed, &c.
Secondly, To prevent ſcandal in the ſtanders by, and that others may not be offended at them for it; when thoſe who are ſtrangers to the perſons ſhall hear all at large to be condemned, this may be an occaſion ſometimes to make them think ill of thoſe wch are blameleſs, & thereby to beſcandaliz'd.
Thirdly, To prevent injuſtice in our ſelves, and that we may not give wrong judgment, He that juſtifies the wicked, and he that condemns the juſt; both of them are an abomination to the Lord, ſays Solomon, Prov. 17.15. Now this latter we muſt here take heed of, which we fall into by indefinite cenſure.
This does therefore meet with the reſhneſs or malice, or what you will, of many perſons in this particular; ye ſhall have ſome people ſo to condemn an whole company, as that they except and ſpare none at all in it: If ſome are, it may be many of them, faulty, why in this caſe condemn all, without any exception or limitation? They are all ſo without difference; This is the practiſe of envy and folly. In the Miniſtry, fall upon the whole Tribe, for the miſcarriage of ſome; In the Magiſtracy, upon the whole ſtate-Government, becauſe ſome are amiſs in it; in any Calling or undertaking whatſoever, fly in the face of the whole profeſſion, for the fault of ſome which are irregular in it: This is contrary both to Religion and Reaſon, a ſenſeleſs and a malicious buſineſs. The Apoſtle Paul in this preſent Scripture gives us a better example: But with them which are called both Jews and Greeks, &c. As who ſhould ſay, Though I condemn ſome, and moſt; yet I do not cenſure all: and this may be obſerved in General.
But to ſpeak more particularly to the Words, To them which are called both Jews and Greeks: We ſee here that God has his Numbers, and Lot, and Portion, more or leſs in all People and Nations without any difference: Jew and Gentile both may be called, and ſo are. In Chriſt Jeſus there is neither Jew nor Greek, Col. 3.11. That is, there is no difference of either, as concerning the priviledges of Salvation; they have each of them an intereſt in them. This is that which the Apoſtle Peter takes notice of in his diſcourſe to Cornelius, Acts 10.34, Of a truth, I perceive that God is no reſpecter of perſons: But in every nation, he that feareth him and worketh righteouſneſs is accepted of him.
This may be made good unto us from theſe conſiderations: Firſt, Both Jew and Gentiles they are the ſubjects of Gods election, he hath choſen a certain number of each. I ſhewed you before, how our effectual calling is founded upon our predeſtination: Now there is a number of each which are elected, therefore there muſt be a number of each which are called; foraſmuch as thoſe which are appointed to the end, they muſt of neceſſity partake oF the means which tend to that end. Now for Jews and Gentiles, they are both elected and choſen; and therefore both alſo effectually called. For the Jews, they are ſaid, as touching the Election, to be beloved for the Fathers ſake, Rom. 11.28. And for the Gentiles. 1 Theſ. 1, Knowing Brethren, Beloved your election of God: Thus Jews and Greeks are both elected. Accordingly God is ſaid to be the God, not only of the one, but of the other, Rom. 3.29, &c. Is he the God of the Jews only? Is he not alſo of the Gentiles? Yes, of the Gentiles alſo: Seeing it is one God, &c.
Secondly, Chriſt died for both, for one as well as for t'other; therefore there are thoſe which ſhall be ſaved of both: That Chriſt died for both 'tis clear, as out of that place in, John 21.51, 52, where it is ſaid, that Caiaphas who was the high priest for that year, propheſied that Jeſus ſhould dye for that nation: And not for that nation only, but that alſo he ſhould gather together in one the children of God that were ſcattered abroad. And ſo, 1 John 2.1, 2, We have an advocate with the father Jeſus Chriſt the righteous: And he is the propitiation for our ſins; and not for ours only, but alſo for the ſins of the whole. That is, not only for the Jews, but the Gentiles. And hence we are all both one and the other, ſaid to partake of the ſame myſtical body, 1 Cor. 12.13, By one ſpirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one ſpirit. They have both alike intereſt in Chriſt.
Thirdly, They have both alike intereſt in the Goſpel and means of ſalvation; this was cleared by Peters going to Cornelius, Acts 11.17, 18, Then hath God alſo to the Gentiles granted repentance; and the condition which is given in charge to the Apoſtles runs thus: Go unto all the world and preach the Goſpel to every creature; and go teach all Nations, Mat. 28.19. They partake in the means, and therefore conſequently in the thing it ſelf.
The conſideration of this preſent point, is thus far uſeful unto us, as it teaches us two things: Firſt, To pray for the calling and converſion of the Jews. And Secondly, to pray for the accompliſhment and fulneſs of the Gentiles.
Firſt, For the calling of the Jews, which is a myſtery revealed unto us, as that which in time ſhall be, Rom. 11.16, &c. We have here further a good ground to expect it from that which is done already, being there were ſome which were called from the beginning in the days of the Apoſtles, there ſhall be more of them at laſt wrought upon and converted: And St Pauls argument holds good to this purpoſe; If the first fruit be holy, the lump is alſo holy; and if the root be holy, ſo are the branches. The converſion of ſo many Jews in the firſt plantation of the Goſpel, was a pledg and fore-runner of many more to be brought into the ſame number.
Secondly, It alſo holds for our expectation of the fulneſs of the Gentiles; we ſee there are yet many Gentiles which are ſtill kept out of the pales of the Church, which never heard of Chriſt, nor as yet have partaked of the means of Salvation: well, but let us not from hence be diſcouraged, and put out of hope; we have ſome cauſe to look for it, and expect it from thoſe which are brought in already; alſo, The calling of theſe Greeks gives us ground to hope and expect that there will be divers others in time likewiſe converted. The performance whereof is that which the Jews alſo ſtay for; according to that of the Apoſtle in Rom. 11.25, That blindneſs is in part happened unto Iſrael until the fulneſs of the Gentiles be come in, and ſo all Iſrael ſhall be ſaved. And ſo much for the words in that ſenſe: To them which are called both Jews and Greeks.
But then again a little further, Theſe words may be here taken, not only in an Hiſtorical ſenſe, but in a Moral; not only as ſpoken particularly of theſe two Nations the Jews and the Greeks, but likewiſe as ſpoken of ſuch perſons as were noted either for ſimplicity or wiſdom, as thoſe Nations do point out unto us; ſo that the Jews repreſent the one, and the Greeks the other: The Jews being notorious for their ſtupidity, and the Greeks famous for their learning, as I have formerly ſhewn unto you: And ſo there's this in it, That God has his lot and portion amongſt learned and unlearned both; there's no exception in point of converſion of either of theſe two; we have inſtances of either of theſe in Scripture; of the learned in Paul himſelf and many others whom we read of in Scripture converted to the faith; and of the unlearned in many of meaner parts, which did partake of the rich priviledges of Salvation.
The ground hereof ſtill is this, The good pleaſure and will of God, who is no reſpecter of perſons, but beſtows his grace there where he pleaſes without any account given to any.
Therefore let thoſe which are unlearned not here excuſe themſelves, and ſay they are no Scholars, &c. though they be not Scholars, yet they may be Christians; and though they be not booklearned, yet for all that they may be learned to Salvation. And ſo it becomes them to labour to be, and to endeavour thereafter, becauſe there are called of the Jews.
Again for thoſe which are learned, let them not reſt themſelves in their humane learning, and that wiſdom which they get here in the world, but labour further to be taught from God, and to have the knowledg of his ways in Chriſt, becauſe there are called alſo of the Greeks. But ſo much of the firſt Part in the Text, viz. the Perſons here mentioned, To them which are called, &c.
Now the ſecond is the ſucceſs of this Preaching it ſelf, Chriſt the Power of God and the wiſdom of God; where we may obſerve how as the Apoſtle croſt theſe Jews and Greeks in what they deſired, ſo alſo he did in a ſort comply with them. Here's the oppoſition and the accommodation both in this Text, the Jews require a ſign, and they have brought unto them a ſtumbling-block; the Greeks ſeek after wiſdom, and they have preached unto them fooliſhneſs, there's the oppoſition and contradiction. Again, the Jews require a ſign, and they have brought unto them the power of God; the Greeks ſeek after wiſdom, and they have Preached unto them the wiſdom of God. There's the accommodation and agreement.
Now the latter of theſe is that which we have here before us. Chriſt is to them which are called both the wiſdom and power of God. By Chriſt here we are not to underſtand Chriſt eſſentially and in reference to his Perſon (although that be alſo a truth) but Chriſt Miniſterially, and by way of Diſpenſation, that is Chriſt here in this place, and he is ſo the wiſdom of God. Chriſt in the work of his Mediatorſhip, and Chriſt in the Diſpenſation of his Ordinances, he is the wiſdom and power of God to them which are called. And here again there are two things more in it. Firſt, That Chriſt is ſo abſolutely, and conſidered ſimply in himſelf; he is the power and wiſdom of God that's here implied. So ſecondly, that Chriſt is ſo Relatively, with reſpect had to them which are Believers; to them which are called he is the wiſdom and power of God more eſpecially; we may ſee it in both, and both are here exhibited to us in this expreſſion here in the Text.
Firſt, He is ſo abſolutely, and conſidered ſimply in himſelf in the whole office of his Mediatorſhip. It was falſly and injuriouſly attributed to Simon Magus, when he gave himſelf out to be ſome great one, They all gave heed unto him from the leaſt unto the greatest, ſaying, This man is the great power of God. But it is true of the Son of God indeed, and particularly as the Saviour of the world. Here the power and wiſdom of God did abundantly ſhew forth it ſelf in him, and that in all the parts of it.
For the power of God, firſt, this ſhewed it ſelf:
Firſt, In his Incarnation, when he was born of a pure Virgin; what a mighty power was this, tha could ſo treſpaſs upon the rules of nature for the bringing about of his purpoſe? it was ſuch as the Virgin Mary her ſelf when it was firſt propounded could not apprehend: How ſhall this thing be (ſays ſhe) ſeeing I know not a man! Luk. 1.34.
Secondly, In his Crucifixion and Death, there was the power of God in that alſo, which ſuſtained him and held him up without ſinking under the heavy burden of the wrath of God, which was laid upon him for our ſins.
To which we may likewiſe add the attendants and concomitants of his Death; the vail of the Temple torn from the top to the bottom; the Earth quaking, the Rocks rent, the Graves opened, the dead appearing, the Thief repenting, the Centurion admiring; what were all theſe but ſo many evident and underiable effects of the Power of God.
Thirdly, In his Reſurrection, Chriſt was the Power of God there alſo, Rom. 1.4. Declared to be the Son of God with power, according to the ſpirit of holineſs by the Reſurrection from the dead.
So 2 Cor. 13.4. Though he was crucified through weakneſs, yet he liveth by the power of God.
Fourthly, In his Aſcenſion and coming to Judgment, Mark 14.62. And Mat. 24.30.
Laſtly, As in that which was done opon him, ſo alſo which was done by him, in his working of Miracles, Preaching, ſending his Diſciples abroad into the world: All power is given me both in Heaven and Earth, &c. Mat. 28.18.
Thus was Chriſt the Power of God.
Secondly, He was the wiſdom of God; as God in him did ſhew forth his wiſdom, and as in him were hid all the treaſures both of wiſdom and knowledg, Col. 2.3.
And here Chriſt was the wiſdom of God in divers Explications. As,
Firſt, In chuſing ſuch a fit and accommodate means for the reconciling of his Juſtice and Mercy both.
Secondly, In chuſing ſuch an unlikely and unexpected means, and thereby confounding the wiſdom of the world: Gods wiſdom was much ſeen in that.
Thirdly, In furniſhing of Chriſt with all ſuch Gifts as were fitting him to perform that office which he had laid upon him; Chriſt was the wiſdom of God alſo thus.
And thus was Chriſt both Gods Power and Wiſdom conſidered abſolutely in his own Office.
Secondly, He was ſo alſo Relatively, in order and reference to Believers, To them which were called, he was the power and wiſdom of God. This is ſomewhat more.
Now this again, Chriſt was ſaid to be in a double Explication: Firſt, He was ſo to them Eſtimative: in the Apprehenſions which they had of him in their minds, they reckoned him, and accounted him, and eſteemed him to be Gods wiſdom and power. Secondly, He was ſo to them Effectivè, in the influence which he had upon them for their perſons: He was in all his gracious operations effectual to theſe purpoſes unto them.
Firſt, I ſay he was ſo Eſtimativè, in the apprehenſions and opinions which they had of him; they counted him to be both the wiſdom and power of God; where we may obſerve the different apprehenſions which before converſion and after converſion people have of the ways of God. The Jews which were not as yet called, to them Chriſt was a ſtumbling-block, that is, they looked upon him as weakneſs; and the Greeks which were not yet converted, to them Chriſt was fooliſhneſs; they looked upon the Goſpel as a fond and ſilly buſineſs. But now thoſe which were called (or as ſome would have it) the ſame being called Eiſdem vocatis, ſo Eraſmus, &c. To them he is wiſdom and power. This I ſay affords us this leſſon, That thoſe which are called and converted, they have honourable appehenſions and eſtimations of the things of God and Religion, and do think otherwiſe of them than they did in their unregenerate condition. So the Apoſtle Paul himſelf, Act. 26.9. Gal. 1.15. Phil. 3.7, 8.
The reaſon of this Difference is this, Becauſe that now after converſion men have a new underſtanding put into them, and ſee things with other eyes than they did before; they have the ſpirit of God to enlighten them, and to reveal thoſe things unto them which others are inſenſible of.
This may therefore teach men not to be too peremptory in their contempts of the Goſpel, never to wonder too much at thoſe which have other thoughts of it; if ever they be that which they ſhould be, it will be ſo likewiſe with them. Chriſt to them which are called is the power and wiſdom of God, Eſtimativè.
Secondly, He is ſo to them which are called Effectivè, in that he has an anſwerable influence upon their perſons, and that in each particular.
Firſt, He is the power of God to them, 2 Cor. 13.3. Mighty in you. And that again in ſundry reſpects: Firſt, In his Death, the mortifying of their luſts, and the crucifying of their corruptions in them by vertue of Chriſts Death and Crucifixion. Thus Gal. 2.20. I am crucified with Chriſt, &c. And Rom. 6.6. Knowing this that our old man is crucified with him, &c. It is the obſervation of Chryſoſtom to this purpoſe, that what was done in Chriſt by nature, the ſame is done in us by analogy. As therefore Chriſt died and was crucified himſelf, ſo by the vertue and power of this his death is ſin crucified in us, not only meritoriouſly, but effectively, in that his death did deſerve ſo much from God, the killing of ſin: In that by a reflexion on Chriſts hanging on the Croſs, our corruption is mortified to us, who-ever are true members of his body, this is ſealed to us in our Baptiſm, Rom. 6.3. and Col. 2.12.
Secondly, In his Reſurrection, for the raiſing them up again: Firſt, Corporally in their Bodies, 1 Cor. 6.14. He that raiſed up the Lord Jeſus, ſhall alſo raiſe up us by his own power.
Secondly, Spiritually in their ſouls, Col. 2.12. In whom alſo ye are riſen, &c. Hence Paul deſires to feel the power of Chriſts Reſurrection. This is done three ways: 1. Meritoriè. 2. Exemplariter. 3. Efficienter.
Thirdly, Chriſt is powerful in Believers for the conquering and overcoming of Temptations, and fighting againſt Principalities and Powers, Eph. 6.10, 11, &c.
Fourthly, In enduring of afflictions, which without this power they could never ſuſtain; it is not their own power, but the power of Chriſt.
Laſtly, In final perſeverance; who are kept by the power of God through faith unto Salvation, 1 Pet. 1.5. And Jude v. 24. To him that is able to keep you, &c. Thus is Chriſt the power of God to them.
Secondly, He is the Wiſdom of God to them alſo in ſundry reſpects likewiſe.
Firſt, In revealing to them the mind and will of God in thoſe things which concern their Salvation, Chriſt is made unto us wiſdom, 1 Cor. 1.30.
Secondly, In giving them diſcretion to walk worthy of their Heavenly calling, and to honour Religion by their converſation.
Thirdly, In giving them a ſpirit of diſcerning, to judg aright of perſons, and times, and things.
Laſtly, In teaching them to number their days, and to conſider their latter end, Deut. 32.29. and Pſal. 90.12.
Thus is Chriſt to them which are called, both the Wiſdom and Power of God Effectivè.
And ſo I have done with the ſecond General in the Text likewiſe; to wit, the entertainment of the Goſpel in a good way, as it was a Doctrine of acceptance and ſucceſs: But unto them which are called, both Jews and Greeks, Christ the power of God, and the wiſdom of God. So much for this Time and Text both.