One Hundred Select Sermons

SERMON XXVII.

OUR business this day is in the first verse which I have read, ver. 21. in order, which we entered on in the Morning, and therein observed (as you know) two General parts: First, The worlds neglect, &c. Secondly, God's Supply, &c.

The second General Part in this verse is God's gracious supply of that defect, which the world before had been guilty of, as concerning the improvement of the opportunities of Divine knowledge. Hitherto by all their wisdom, and the book of the Creatures before them, they had not come to he knowledge of God. Now God is pleased to find out and contrive another way for them, that we have here in these words, It pleased God by the foolishness of preaching to save them that believe. Where (for our better proceeding in them) we may take notice of these following particulars:

First, The order of working, After that, &c.

Secondly, The Affection to the work, It pleased God.

Thirdly, The Means by which the work is wrought, The foolishness of Preaching.

And fourthly, The work or design itself, To save them that believe.

We begin with the first, viz. the order of working, After that, 〈 in non-Latin alphabet 〉 . Where we must note, that this word After, it carries a double force and emphasis with it, either first of all as a restraining word; after, that is, not before: or secondly, as a resolving word, after, i.e. to be sure then.

First, Take it in the restraining sense, after, that is not before, not till the world had neglected the opportunity of knowing God another way, till then did not God undertake this way by the Preaching of the Gospel. And thus we may conceive him to have carried it for these following reasons:

First, That so by this means he might the more fully and palpably convince the world of their neglect; let them first alone and see what they'll do of their own accord, and then come in upon their miscarriage. To have done it sooner, would not so fully have left them without excuse, as now we find it to do. It shows how much neglect there has been hitherto, when as God is fain to take such a course as this is.

Secondly, That he might the more discover the insufficiency of mere natural and carnal wisdom, which did not yet reach to the knowledge of God. If God should have done his best presently, we should not have known the weakness of human wit. But now when he suffers that to go before, and to do what it can, and yet miscarry, he hereby discovers how much shortness and insufficency there is in that: Thus Rom. 8.23. there's the like expression. Artists come, when Bunglers have done.

Thirdly, That he might gain to himself the greater glory: He that does anything after another which misses, he has from hence so much the more honor to himself; especially if he that misses be one that pretends to any great matters, as here it was. Human wisdom that laid claim to great knowledge God confounds it by the foolishness of Preaching. For these reasons does God do it afterwards, i. e. not before, which is the first sense of restraint.

Object. How after, when as it was before the world was laid?

Sol. In Decreto, non in effectu, & manifestative.

Secondly, After; that is, to be sure then, as it is a positive and resolving word, when the world had lost itself in not improving the opportunities of knowledge, God would not now leave it in this wretched condition, but takes another course for the helping and relieving of it. This he does in singular pity and compassion to the sons of men, that he might not lose such a noble creature as Man is, nor they him; therefore would he find out some way to bring them to him. What does this serve but to magnify the riches of God's goodness to us, and to enlarge our hearts so much the more in thankfulness to him, who hath taken this care for us, whiles we took little care for ourselves, and our own salvation? These are such matters as we cannot too much nor enough take to heart or be affected withal, but should labor all we can to have fastened and imprinted upon our spirits. But so much for that first particular, viz. The order or time of working, After that.

The second is the affection to the work, It pleased God, 〈 in non-Latin alphabet 〉 . And this again (as the other) carries a twofold intimation in it. First, It is a word of freedom and spontaneity, It pleased God, that is, he did it of his own accord and inclination, being not moved or provoked thereunto by anything out of himself. Secondly, It is a word of delight and complacency, It pleased God, that is, it was very acceptable to him; he took a great deal of pleasure and contentment, and satisfaction in the doing of it, as in nothing more.

First, I say, it is a word of freedom and spontaneity, It pleased God; that is, he was voluntary in it, and he did it of his own accord. This is the spring and fountain, and original of man's salvation, wherewith it is at last to be resolved: The good-will and pleasure of God, it pleased him; and therefore we were saved. Thus the Scripture sets it in sundry places, as Ephes. 1.5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 〈 in non-Latin alphabet 〉 . And again in verse. 9. the same word Having made known to us the mystery of his will, according to his good pleasure which he purposed in himself. Still his goodpleasure is brought in as the ground of all. He hath mercy on whom he will have mercy, Rom. 9.18. And that the purpose of God according to Election might stand. In 2 Tim. 1.9. says the Apostle, He hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace &c. There's the rise of All. And so Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us All's from the mercy and free Grace of God. Therefore Luk. 2.14. Good will towards men. ••

This it does especially exclude two things of necessity, which are contrary hereunto: First, Any provocation on our parts. This salvation we were passive in it, we did not solicit for it, or look after it, it came merely from himself. Secondly, Any merit on our parts; this Salvation it was not purchased by our good deeds as deserving it, we were unworthy of it. Both are excluded here in this 〈 in non-Latin alphabet 〉 .

First I say, here's excluded all provocation or beginning on our parts. Alas! if God had not looked after us, we should never have looked after him; if he had not pleased for his part, we should never have pleased for ours, nor much cared whether he had pleased or no; we should have pleased still to have continued in our old state of ignorance, and to have gone on in our old way of perdition, and have pleased ourselves exceeding much in so doing: But here was now the riches of free Grace, that he first begins with us of his own accord: I was sound of them that sought me not I was manifest to them that asked not after me I said, Behold me, behold me, to a Nation that was not called by my Name, says Christ, Isa. 65.1. that sought him not, that asked not after him. Nay, there's more than so in it, that shunned him, and run away from him. It did not only please God to save us when it did not please us, but it did also please God to save us when it did displease us; for this indeed it does everyone while they are as yet in their natural condition. They would not be saved though they might; that is, in those means which tend to salvation indeed: in the leaving or forsaking of their lusts and sinful courses. There's no carnal man whatsoever, but so far forth he likes his condition, and would not change it though he might for a better. In which sense it may be truly said, That men will not be saved, that they put salvation far from them, and judge themselves unworthy of Eternal life; as it is Act. 13.46. Now here's the admirable Goodness of God, that notwithstanding he will not let them to do so; He is pleased to save them who of themselves do not care for Salvation; nay, which do all they can in a manner to hinder themselves of it; which he does by an effectual change upon their hearts. So that here we see, there's no provocation on our parts, which is the first thing excluded.

No, nor secondly, is there any merit neither; this believing which is after mentioned in the Text, it is only a qualification of the person which in time shall be saved, not a conditon which does move God to (See Mat. 11.25, 26.) first thoughts about salvation of him: That's the first thing implied in this pleasing. It is a word of freedom and spontaneity.

Secondly, It is a word of Complacency and Delight, It pleased God; that is, he liked it very well. So the Arabic Interpreter reads it, Dilexit Deus, God loved, &c. It was a thing which was very satisfactory to him, and wherein he took exceeding great content, that man should be saved. He retains not his anger forever, because he delights in mercy, &c. because mercy pleased him, Mic. 7.18. God is never (as we may speak with reverence) more himself, than he is then when he is showing mercy; nor than when he is pouring forth salvation. It is the most acceptable and delightful work to him in all the world, and which he does most of all comply and suit withal. He had rather be called Savior than by any other title besides. When we speak of Salvation, it pleased him. He was now in his proper employment, when he was contriving and working this. Accordingly on the other side, Judgment and Destruction is said to be somewhat strange and uncouth unto him: His work, his strange work: his act, his strange act, Isa. 28.21. Whereas Salvation, that's very easy and familiar to him, as a thing he delights in. It pleased him, there's the affection to the work, which is the second particular considerable.

The third is the Means by which the work is wrought, and that is here expressed to us to be by the foolishness of Preaching, 〈 in non-Latin alphabet 〉 . Where again there are two Paticulars considerable of us. First, the means itself considered in its own nature, and that's Preaching, by Preaching to save Believers. Secondly, the qualification of this means as the denomination which is put upon it, and that's mean and contemptible. It's here called the foolishness of Preaching.

We'l begin first of all with the 2d. (and so afterwards proceed to the other) to wit, the means in its denomination, the foolishness of Preaching. Not as it is indeed, but as it is rather in men's apprehension. The Apostle calls it so by a word of concession, and voluntarily yielding for Argument's sake, Secundum opinionem vulgi, as people count and esteem it to be, though in itself nothing less. This is the thoughts which many have of Preaching, so as to reckon it to be a very silly business, the foolishness of Preaching. Thus Festus to Paul. Act. 26.24. Paul, thou art besides thyself, much learning hath made thee mad. And again, What will this babbler say? said the Stoics and Epicures of him, because he preached to them Jesus and the Resurrection. Preaching was no other than babbling in their estimation, Act. 17.18. And so it is with many others besides, even still in these present days, they count Preaching but foolishness.

Now there's a double account which may be given hereof unto us, whence it is that many people indeed do so esteem it: The one is occasionally from others: And the other is originally from themselves.

First, Occasionally from others in regard of their carriage: For truly as many men order the business it is the foolishness of Preaching indeed; there are some kind of persons in the world which have a great deal to answer to God for the offense which they give in this respect, and the scandal and ill report which they bring upon God's own ordinance by their unworthy managing of it: Where we must know this, there are two Extreams which in this case men run into; the one is of too much neglect & presumption on the one hand; and the other is of too much niceness and affectation on the other First, There are some which are here grossly neglectful, care not what comes from them in their performances, though it be never so raw and indigested; vent their own foolish fancies and conceits for the Word of God, and that also in expressions answerable to those conceits. These are one kind of persons which make it thought the foolishness of Preaching, because they are so fond and foolish in the handling of it by their neglect and presumption.

But then again secondly, there's an occasion given to think Preaching foolishness from too much niceness and affectation. The wisdom of words, as it is here mentioned in this Chapter, and as follows afterwards in the Text; when we shall make Preaching a mere business of wit, and a thing to tickle the fancy, an airy and empty discourse, carried with some high-flown language, but never touching nor coming near the heart, nor uttering anything which may be profitable to the soul. Nihil peccat nisi quod nihil peccat. Thus a great many men in the world take a great deal of pains to do no good. This is the foolishness of Preaching too, and a very high piece of folly, and prejudicial to the Ordinance itself. The Apostle in the verse before tells us, verse. 17. of this Chapter, That it makes the Cross of Christ to be of none effect. It adulterates and corrupts the Word of God, 2 Cor. 2. ult. and does make it very unprofitable. And is not this then foolish dealing? Is not he a fool that crosses himself of his main intention, and of that end which he propounds to himself in such an undertaking? why even thus 'tis here, Preaching (if men understand themselves in it) it is ordained for the discovery and clearing of Divine Truths, for the making men to know themselves and their own condition by nature, to lay open the Excellencies of Christ, and the unsearchable riches of the Gospel, to change and reform the heart, and at last to save the soul. Now when none of these things shall be done in such performances as these are, but rather the contrary, (as it is in this which we speak of) what's this but the foolishness of Preaching? And who would not think Preaching to be foolishness, if there were no other preaching but this? Thus do men come so to esteem it, as occasion is given from others in regard of their carriage.

Secondly, Originally from themselves in regard of their own perverse reasonings. And here there are sundry things which they do misconster, and falsely reason upon. As first, They think meanly of Preaching, from the nature and condition of the Instruments which are employed and improved in it; poor, frail, and weak men like themselves, which have this treasure in earthen Vessels. If an Angel might be the dispenser of it, then it may be they would have some high thoughts of it; but now that it comes down to them in flesh, this is that which is offensive unto them.

Secondly, In regard of the matter of it, and the subject which it is conversant about. And that is, Christ crucified, this is the foolishness of Preaching, 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , not only the Ordinance, but the Doctrine; and not only the Preaching, but the thing preached about. Preaching handles such matters as natural men account foolishness; for it tells them of a Crucified Savior; of God to become mortal; of life to be subject to death; of righteousness to be in the likeness of sin; of blessing to be subject to a curse. These are such strange contradictions as natural reason is presently apt to deride.

And so not only in the Narrative, but in the Hortatory part of it; when it persuades men to deny themselves, to cross their sweetest lusts, and to leave their closest corruptions, to forsake friends and life itself for Christ, and to become a fool that so they may be wise. These are such gross absurdities and mistakes to a carnal heart, which is wiser in his own conceit than seven men that can render a reason, that he counts the work itself to be foolishness.

Thirdly, In regard of the manner of it, and way of proceeding in it. That it comes not so much with reason and demonstration, as rather simple Propositions. It does nakedly and barely propound things, expecting an assent unto them from the evidence of the things themselves, and the authority of the principal speaker which is God himself; but it does not so much stand upon it to satisfy men's wit and reason. This is another thing which makes it thought to be foolishness.

Fourth, From defect mingled with pride, Scientia neminem habet inimicum praeter ignorantem, &c.

And so much of that first, viz. the Denomination of the Ordinance, as it is here styled, The foolishness of Preaching.

The second is the Means and Ordinance itself simply considered, and that is Preaching; this is the means of working Salvation; God saves Believers by Preaching. First, By Preaching he makes them Believers; and then being Believers, he bestows salvation upon them, as we shall see afterward. This is the order and method that God uses. But that which is here observable in this part, is the former, That Preaching makes men Believers. And the Apostle adds unto it the disparaging Denomination of foolishness, thereby the more to advance it, and set it up. As who should say, That poor and mean Ordinance which the world thinks so scornfully of, and counts no better than foolishness; yet it has this excellency and advantage with it, that it is a means to bring men to Heaven; and God is pleased to use it to this purpose. If it be foolishness, it is a saving foolishness, and that's a great deal better than a destructive wisdom. Faith comes by hearing, and hearing by the word of God preached, as it is in Rom. 10.17. And how prevalent Preaching has been to this intent, we are not without divers instances and examples which make it good. Thus St. Peter's Auditors, whereof some of them were active in Christ's death, when they heard, they were pricked at their hearts. So the Eunuch and the Jailor. and Lydia, and divers others besides, they have known what this meant.

For the better handling of this present point, there are two particulars which may here profitably be considered by us: First, What this Preaching is: And secondly What may be the ground of the power and efficaciousness of it.

For the first, What Preaching is: It is not merely to speak somewhat of Religion, to take a Text and only descant and flourish upon it, and there's an end; to make a rambling and roving discourse, and nothing to the purpose. But Preaching is a Ministerial and Authoritative improvement of the Truths and Doctrines of the Scriptures, to the good and benefit of men's souls, and the procurement of their eternal Salvation. It is by a special gift of the Spirit of God bestowed upon certain persons to that purpose, to lay open the Mysteries of Christ, with all those points which pertain thereunto, and to apply them and bring them hom to the Conscience of every hearer. It is to break the box of precious ointment, that so the smell and savor of it may be diffused all the house over. There are two main subjects and arguments which come within the compass of Preaching, The Law and the Gospel. The Law to show men the Disease, and the Gospel to show men the Remedy; and the one in order to the other. And the skillful handling and performing of each of these two, does makes up this work unto us. The showing men o their misery by nature, and the benefit which they may have by Christ, with the appurtenances thereunto, this in a word is Preaching.

Now further, for the efficacy of this Ordinance, and whence it comes to be thus powerful, this is merely from the Ordinance of God. As it is his institution who has ordained and appointed it to be so. This 〈 in non-Latin alphabet 〉 here in the Text, it pleased him, there's an account of the business indeed: Alas, Preaching considered in itself, is a poor and empty voice, and were able to do no great matter at all; neither is there anything belonging unto it, which of itself is efficacious. It is not the gifts of the Preacher, it is not the nature of the Argument, it is not the strength of the matter, it is not the sweetness of the expression, it is none of all these things in themselves which makes Preaching so powerful a Conveyance; no, but the Ordinance of God which has appointed to work by these means; and the Spirit of God who is pleased to concur with it in working. It is he which has made us able Ministers of the New Testament, (says the Apostle Paul) not of the letter but of the spirit; for the letter killeth, but the spirit giveth life, 2 Cor. 3.6. This is that which gives an efficacy to this Preaching.

Well, for the thing itself, we see 'tis a blessed means to a blessed effect; to wit, of saving souls: and that, not withstanding all the low apprehensions which the world commonly has of it, and the disparagement which they are apt to cast on it, and upon those which are the dispensers of it; after all which can be any way said against it to the extenuating and diminishing of it, here is that in the Text which is able to bear it up and advance it: That by it God is pleased even to save them that believe.

The improvement of this Point to ourselves for Application, may be twofold; First, as it concerns Ministers, there's a very good item for them to quicken us and encourage us in our work, and the conscionable discharge of it without fainting and giving out. For see what a work it is, and what a blessed and happy end it tends to: Even no less than to bring men to heaven, and to make them heirs of eternal life. Who would not think himself honored in such a noble employment as this, and accordingly go thorough it with a great deal of cheerfulness and alacrity in the midst of all discouragements whatsoever, which we can meet with in the world? our very work itself is a reward though there were nothing else; and to save a soul is more than to gain a Kingdom. Let us not be ashamed of that which is the power of God to salvation, as the Apostle speaks.

Again, Let us also hence learn so much the more faithfully to discharge, and make that our chief end in undertaking it, which was God's chief end in ordaining it. What was God's chiefest end here in the first appointing and instituting of this Ordinance? why 'twas to save them that believe. let that be now our main end in taking it in hand, That in this service we may be instrumental to God's Providence in the bringing in of the number of his Elect. This should work and prevail with us above all other ends besides. And this for the Ministers.

Secondly, Here's somewhat also for the people, and that is so much the more carefully to attend upon this Ordinance of Preaching, and to take heed of the despising of it as a weak and foolish thing; they which despise Preaching, they do in effect despise Believing; yea, they do despise Salvation itself. And therefore let us take heed how we be guilty of such a sin as this is. Do not say that Reading is as good as Hearing; and a Sermon read in a man's study is as good as a Sermon preached in the Church; for we are mistaken if we so think; for though it be as good for the matter of it, and it may be better, yet it is not as good for the performance, which does receive a greater efficacy from God's Ordinance and blessing upon it. And we must not be wiser than Him in such dispensations as these are. Elisha's staff will do no good without Elisha's spirit to improve it and go along with it. This is that which is more frequently in Preaching, whereas in reading it is for the most part cold, or at least not the latter in such a full and plentiful measure. Besides, that's good which is seasonable and in due time.

And further, let this teach us with what affections to come to the Ordinances, the Preaching and hearing of the Word, namely as those which expect and desire salvation from it as the end whereunto it is intended. Let us not come to a Sermon as to a Prize, or a mere trial of wits, to see who can do best; only to spend our verdict upon the Preacher, or out of mere fashion and custom, only because others come afore us; but let us come to it with meekness, and humility, and fear and expectation, as that whereby we must be judged, and whereby we must be saved, Jam. 1.21. And so I have done also with the third Particular, viz. The means of working, the foolishness of Preaching.

Now the fourth is the work or design itself, which we have in the last words, To save them that believe, 〈 in non-Latin alphabet 〉 . Where among many other things which might be profitably observed by us concerning Salvation, in the nature of it, and the causes of it, and the means of it, and the like, I shall at this time only fasten upon that which is here especially presented unto us, and that is the subjects of it, Believers; To save them that believe. The Gospel is the power of God to salvation to them that believe. This is the restriction which is put upon it, Rom. 1.16. I call it a restriction, and so indeed it is, and that also in this present Text which we have now in hand. Where this word here 〈 in non-Latin alphabet 〉 , it is to be taken not only Specificative but Exclusive, Believers and none else; them that believe, and them only that believe, and none but them. This Preaching it saves none besides in all the world, whether Jew or Gentile; we must take this expression here in a limited and restrained sense, as pointing out a certain number of persons distinguished from all others in this business, as concerning them that believe, the receiving of benefit and salvation by Preaching.

And here there are two things again which this restraint does extend itself to: First, here's a restraint of the benefit of Preaching to Faith. And secondly, Here's a restraint of the benefit of salvation to faith. There's none which have benefit by Preaching any further than they believe; and there's none which do partake of Salvation, but those only which do believe neither: By the foolishness of preaching he saves them that believe.

First, I say, there's none which have benefit by Preaching, any further than they believe; it is Faith which makes Preaching effectual, without which it is but an ordinary discourse. This is clear out of that place in Heb. 4.2. The Gospel was preached to us as well as unto them, but the word preached did not profit them, because it was not mixed with faith in them that heard it. It is faith or the want of faith which makes Preaching either profitable or not.

And the reason hereof is this: Because that this is the Applicatory Grace which does suck and draw all to itself; look as meat does no good in the stomach except it be digested; so Preaching does no good in the soul except it be believed. There must be a concocting faculty to digest every truth which we hear, and to make it our own, or else we can have no benefit by it. There must be a turning of our spiritual nourishment into the substance of our souls; as of our corporal nourishment into the substance of our bodies; and that suitable to the several parts of it: now this is the work of Faith. Faith it makes every truth ours, by appropriating it and bringing it home to ourselves: And that in a proportion suitable to the nature of the Doctrine itself. If it be a Doctrine of Information, Faith makes it ours by framing and conforming our judgments thereunto, and settling us there. If it be a Doctrine of Consolation, Faith makes it ours by closing and complying with it, and so drawing comfort from it. If it be a Doctrine of Threatning, Faith makes it ours by trembling at it, and reforming for it. Thus Faith is active in all, as that Grace which does apply all to us.

The consideration hereof may be thus far useful to us: As first, It may teach us how to address ourselves to the hearing of the Word; namely, by laboring to prepare our hearts by a spirit of faith, Oportet discentem credere; we must come with a resolution to embrace every truth of God which he propounds unto us: Preaching will do us no good without believing, if we had all the Preaching in the world without it we make the Ordinance but a Complement, and mere word of course unto us.

Why but then, may some say, If Preaching does no good without believing, why then we should preach only to Believers, and none but them?

To this I answer, No: for by Preaching we make them Believers; through God's blessing upon it, Preaching is a means to work that Faith which does improve itself, and without which it is ineffectual; as wine enables the stomach to work itself to the good of the body.

Secondly, Seeing Preaching does no good without believing, let us here then see why there's no more good done by Preaching many times than there is; we are apt when we profit not by the Word, to lay the fault on other things, the Doctrine, and the Preacher, and the like; but we should confider whether it lies not in ourselves, in our own hearts. It may be we come not to the Word with that faith and expectation from God as it becomes us to do, and then no wonder if we profit not by it.

Thirdly, Let us hence not glory in the means, that we have the Ordinances and the Word Preached unto us, but let us consider what faith ourselves have for the receiving and entertainment of them.

And that's the first restraint, None have benefit by Preaching but Believers.

The second restraint is this, That none have the benefit of Salvation but Believers. Salvation is restrained to Faith. He that believes shall be saved, but he that believes not shall be damned, Mark 16.16. No Faith, no Salvation, They could not enter in because of unbelief, Heb. 3.19. Of them that believe to the saving of the soul, Heb. 10.39. Faith is the saving Grace, as infidelity is the damning sin. Not but that there are other saving Graces, and other damning Sins; but those which are so, they are in the strength of these, as being prinoipal and most effectual hereunto. These are so by a special quality and property in them, either to save or damn.

And for saving (because that's to our purpose) faith has it here attributed to itself: First, as the radical and fundamental Grace, and that which puts a life and vigor into all the rest. And therefore ye shall find in the Eleventh Chapter of the Hebrews, how all's ascribed to this, By faith they had a good report, for everything else which deserved good report. If they had love, or patience, or humility, or self-denial, or zeal, all was from faith. In Enoch, in Noah, in Abraham, in Moses, and the like. By faith they are said to do all whatsoever they did.

Secondly, Faith has it attributed to it, because it is that whereby we please God, Without faith it is impossible to please God, Heb. 11.6.

Thirdly, It is Faith which lays hold upon Christ, who is the Author of Eternal Salvation, Gal. 2.20. I live by the faith of the Son of God who loved me, &c. This knits and unites us to him asour Head; and when he is saved, we are saved too by this union.

Fourthly, It is Faith which gives most glory to God, Rom. 4.20. Giving glory to God. And 2 Thes. 1.10. To be glorified in his Saints, and to be admired in all them that believe.

Fifthly, Faith is that which does most conquer temptations, and subdue all the enemies and adversaries of our salvation, Ephes. 6.16.

Lastly, Faith is said to save as the condition which God requires and will have in them which shall be saved; and this were enough, though nothing else, to give account of it.

In all these respects is Salvation attributed hereunto.

But what is this Faith which we speak of all this while, and wherein does it consist?

Sure it is not a mere assent to the truth revealed; though that be somewhat which belongs thereunto, yet this is not all; the Devils thus believe, which yet tremble, as knowing that they are sons of wrath, Jam. 2.19. But saving faith is quieting faith too: Being justified by faith, we have peace with God, Rom. 5.1. Now what faith is this? this is no other than a taking and receiving of Christ upon those terms in which he is offered in the Gospel for a Savior and Lord too, To as many as received him, &c. Joh. 1.12. As we must be willing to be saved by Christ's Blood, so we must be willing to be ruled by Christ's Spirit.

Now this Faith has this also in it, an assent to the whole truth of God which is revealed unto us. Historical faith is comprehended in Justifying-faith, as the less in the greater; as the Vegetative and Sensitive soul in the Rational.

But the proper act of Justifying-faith is to lay hold on Christ: Ens incomplexum est object um sidei justificantis.

Thus we see what Believing itself is.

The close of all for ourselves is but to find this in ourselves for our own particular. And as we love Salvation, accordingly to make good our Faith.

This we may discern and discover by the rise, and fruits, and workings of it.

For the rise of it, it comes by Preaching, and is suitable to the Doctrine of the Word. Those which contemn the Ordinance, they have none of the Grace.

For the fruits of it, it works by love. p1. It makes us afraid to displease God. p2. It makes us courageous for God. p3. It makes us love the Children of God. p4. It quite changes and alters our converse from evil to good.

And so I have done with the fourth particular, the extent of the work itself, To save them that believe. And so likewise with the second General in the Text, God's supply of the worlds defect, After that, &c. it pleased God by the foolishness of Preaching to save them that believe.

SERMON XXVIII.

IN this Verse the Apostle illustrates and confirms that expression which had past from him in the verse before, concerning the foolishness of Preaching. He had therein intimated and signified unto us, That Preaching was no better than folly and madness in the account of the world; and here now he makes it good by showing how it was received and entertained by the world. The world did consist but of two sorts, of Jews and Gentiles; of those which were the proper people of God by special Covenant; and those which were strangers to him. Now both and either of these did look upon it as the foolishness of Preaching; not all particulars amongst them, the Apostle does not say so, (that were too harsh and heavy an aspersion) nay he says the flat contrary, for he tells us in a verse a little after, that there were those which were called and converted both of Jews and Gentiles, God had his lot and number amongst both; but it is to be understood of a great number of them from whom it might be well applied to each kinds, and truly said that it was thus with them. Now St. Paul does make this good in two Particulars, which may make up the parts of the Text: First, in the demand of the Jews: and secondly in the pursuit of the Gentiles: The Jews require a sign, and the Greeks seek after wisdom. First, we'll speak of them jointly, as they agree in one notion, and then severally in what is proper to each.

First, Jointly, where we must know thus much, the demand of the Jews, The Jews require a sign; (as to that which follows afterwards concerning the pursuit of the Gentiles, to be understood by the Apostle not only as simply relating it, but likewise as secretly taxing it, and finding fault with it, The Jews require a sign, as a thing which was blame worthy in them; and the Greeks seek after wisdom, as that which was a fault so to do in that sense and manner as afterwards (God willing) we shall explain it.

Here was an error and miscarriage in both, as concerning their receiving and entertaining of the Gospel of Christ: whence (I say) we may observe somewhat in General, before we come to the particular Meditation.

In General then, First this, That the corruption of nature does act and improve itself differently in different ranks and conditions of persons: Here are Jews and Gentiles both, people of a several temper and frame, yet both of them have their censure and imputation which is here laid to their charge; the one in the requiring of a sign, and the other in the seeking after wisdom: which how far they were justly taxable, we shall discover; this is enough for the present, and which we here take notice of, that both of them in a several kind of nature, had their weaknesses and failings; and though they differed in the particular, yet in the main did both agree.

This various working of corruption according to the subject wherein it is, may be variously accounted unto us, as proceeding from various causes and occasions of it: As first, sometimes from the difference of age and constitution of body: there are some sins which are more proper to one age and temper, and others which are more proper to another. There are the sins of childhood and youth; and there are the sins of manhood and old-age; and men proceed from one to the other, if they be not more careful and wary over themselves: sins which still have a party in them, whatever their condition here be, and will always bring forth some fruit or other.

Again, secondly, sometimes it proceeds from a difference of assault and temptation; as there are several tempers and constitutions in regard of men themselves, so there's several drawing out of these constitutions in regard of Satan's improving of them And God does sometimes give the Devil more power over men's constitutions in one sin, than in another; some he tempts to covetousness, and others he tempts to lust, and others he tempts to pride, &c. accordingly as they are variously and differently inclined.

Thirdly, It proceeds from a difference of employment and education, and particular calling, wherein men are set. For sin it hath tainted all unto us, and made all things an occasion of stumbling, in the Magistracy, and in the Ministry; in the Church, and in the Commonwealth.

First, That we should not from hence at any time be secure and presumptuous in ourselves from our freedom from any particular sin or inf • mity whatsoever; though thou art not guilty of such a sin, yet it may be thou mayest be guilty of another, which in its kind may be as bad: And therefore be not high-minded but fear. And labor to watch over thine heart especially in respect of those sins which in regard of thy particular condition thou art most apt and subject unto. Remember that Jews here have their sins and wickedness, and the Gentiles again have theirs. And so it is answerably in all sorts of people. There are sins of several ranks and conditions; the Court have their sins, and the City have theirs; the Country have their sins and the University have theirs. There are sins of the Rich, and of the Poor, of the Learned, and of the Unlearned; and so several Nations are noted for their sins, Non comedis Germane, &c. That is, of the Jews and of the Gentiles, there is not a more variety of fashions, than there is of sins: that's one thing which we may here note in the General. But so much briefly for that.

Again, secondly, observe this, That all men by nature have some quarrel or exception or other against the Word of God, and some pretence to put it off from them: The Jews require a sign, and the Greeks seek after wisdom; neither of them were every way right, and so as they should be So that betwixt both it's sure to be the foolishness of Preaching all this while. This is that which has always been in all ages and times of the Church, as 'tis easy to note: we see how it was so in the time of John the Baptist, and Christ; when John preached, He was a little too harsh, and they said, He had a Devil, there was no enduring such a man as he was; he came too close and near to the Conscience. And when Christ preached, He was too familiar and mild, a friend of Publicans and sins. Some think the Preacher too plain, and others think the Preacher too learned; some would fain have this, and others would fain have that; the reason is because the Word meets with men's lusts. This is the common disposition of our natures as concerning the receiving of the Gospel: this shows us why 'tis no more entertained: we see then what an hard task we have who are Preachers. And this is a second Observation which we may gather in General.

Thirdly, Observe in General this, That it's a great matter for the entertainment of any Ministry, what people have been formerly used and accustomed unto; that has commonly a great sway with them. For see here in this present Scripture how it was now with these two sorts of people, the Jews and the Gentiles. The Jews they had been used to signs heretosore under Moses and the Prophets, and therefore nothing would serve their turn now but signs still. And the Gentiles they had been used to their Philosophy and Rhetoric, and Scholastical Disputations; and therefore nothing would serve them neither but wisdom also, what they had been used unto formerly, that they desire to partake of still.

The reason hereof is this, because custom is a second nature, as we use to speak; and look what relish a vessel is seasoned withal atthe first, the same 'tis likely to hold a great while after: Quo semel est imbuta recens, &c. If men have been formerly used to sound and who some Doctrine, and to savoury Truths, which serve to establish their heart, why then such as these will be pleasing and acceptable to them; if again they have been used to nothing but froth, then 'tis frothy stuff which will delight them most still. For men's affections in this particular are still proportioned according to use and custom with them.

This shows us what cause we have therefore, as to be careful of what Principles we admit at any time of ourselves, so to bless God that he has any time in his Providence heretofore so well ordered it to us; it is a great mercy when we fall under good Education, and good instruction in our younger years; for this is subject in all likelihood most to last and continue with us, and to stick by us another day. The Jews require a sign, and the Greeks seek after wisdom; thus much of the words jointly and in general.

I come now to them more distinctly in particular, to look upon them in their several Propositions, to wit, the Demand of the Jews by itself, and the Pursuit of the Gentiles again by itself.

First, For the Demand of the Jews, The Jews require a sign; this the Apostle speaks of as some kind of weakness and viciousness in them; and so indeed it was, as may appear in these Particulars.

First, It does denote unto us that sottishness and stupidity which was in them. A sign it is a thing which is accommodated to the outward sense, and ordained for the teaching of those which are of mean and low understandings, and which cannot attain to the spirituality of Divine Mysteries; now thus it was here with these Jews, they were a dull and carnal people, and rested themselves in outward matters, but were not sensible of the inward power of Religion, and therefore their minds went an hankering, forsooth, after signs, and God was fain for a while in his Providence thus to deal with them, to teach them by such visible things as these are, By ceremonies and beggarly elements, and wonders and signs. Except ye see signs and wonders ye will not believe; our Savior himself upbraids them with it in Joh. 4.48. And this is the disposition of most men else by nature to be thus affected in themselves. Thus it was with the Apostle Thomas at Christ's Resurrection, Joh. 20.25. Except I shall see in his hands the print of the nails, and thrust my hand into his side, I will not believe. He must have a sign here, or else no believing at all to be expected from him, so addicted was he to sense.

And is it not just so with many others besides? what's the humor in Popery but still to run after signs; they must have somewhat presented to their eyes, or else all's not well with them. They are for Images and Pictures, and the like, and signs and wonders; There's hardly any point of Controversy betwixt them and us, but they had rather prove it by signs (a great deal) than anything else. Bring them to the Scriptures and written word of God, here they do not care to deal with you: But what then? why miracles and strange kind of practices which they have coined and devised as a confirmation of those things which are held by them; these are those things which they look after. Thus 'tis said of Antichrist, That his coming is after the working of Satan, with all power and signs, and lying wonders, and with all deceivableness of unrighteousness, &c. 2 Thes. 2.9. This is a sure and certain rule, That the more carnal any people are, the more they are carried away after such matters, and do not rest themselves satisfied in that evidence which the Scripture holds out unto them; and it proceeds from hence, because they have not their senses exercised to discern of things that differ, Heb. 5. ult. And that's the first thing here in their demand, viz. their stupidity.

Secondly, Here was also their infidelity and unbelief, that is likewise implied in this, that they asked a sign. Signs (says the Apostle Paul, 1 Cor. 14.22.) they are not for them that believe, but for them which believe not; and accordingly they have been still used (as we shall find) upon such occasions as these are; either to begin faith where it has been wanting, or to strengthen it where it has been weak; they are an argument of unbelief where they are given, but especially they are so where they are required. Whiles the Jews demand • sign, they show their infidelity indeed, that they are as yet in a state of unbelieving. This was that which was very notorious and infamous in this people; as they were a dull and stupid people, so they were an incredulous and pertinacious people; they were a people which were hardly persuaded, and much ado there was to bring them to assent to any truth which was propounded to them to believe. Hence the Prophet Isaiah complains, Isa. 53.1. Who hath believed our report, and to whom is the arm of the Lord revealed. And again, Isa. 65.2. To Israel he saith, All the day long have I stretched out mine hands to a disobedient and gain saying people. So Joh. 1.11. He came to his own, and his own received him not. Received him not, i.e. believed not in him as it is expounded in the next verse.

Thus it was with this people: and if we would know whence it came to be so, it is easy to give an account of it, as the Apostle Paul tells us, Because the god of this world had blinded their eyes, lest the light of the glorious Gospel of Jesus Christ should shine unto them, 2 Cor. 4.3, 4. The Apostles themselves, as St. Paul there declares, they had been faithful in doing of their work, had not handled the word of God deceitfully, but approved themselves to every man's conscience. Yea, but Satan had blinded these men's eyes, and God himself had given them up unto Satan to be deceived by him, as it is in 2 Thes. 2.10. Because they received not the love of the truth that they might be saved.

Well, let it teach us all for our particulars to take heed (as the Apostle advises the Hebrews) lest there be in any of us an heart of unbelief to depart from the living God; yea, let us take heed of admitting any scruples and doubts in the main points of Christianity; for if we begin once, we shall never have done. This scepticism in Religion is the most dangerous thing that can be; here 'tis good to have sure footing, and to trust perfectly to the grace of God, which is revealed unto us, 1 Pet. 1.13. For the more we doubt, the more still we may doubt; and one doubt begets another. We must have a reason, and a demonstration, and a sign, and these also multiplied, and all little enough to satisfy an unbelieving heart; yea, we know not how we may provoke God to give us up to an unsettled spirit whenever it is thus with us, which is one of the greatest judgments in the world that can be inflicted upon us. And that's the second evil in this Demand of the Jews in asking a sign, to wit, their infidelity.

The third is their Hypocrisy; there was a great deal of false-heartedness and double-dealing in this request of theirs; for why, they intended no such thing as to receive the truth. They asked a sign for fashions sake, but if they had had all the signs of the world they were resolved for all that to hold their own, and to be never the more stirred by them, than if they had never had them. Here was now their dissimulation, they made a great deal of do as if they had meant to have been wrought upon by signs, when-as indeed they meant no such matter. As Luk. 11.16. it is said, they sought a sign of Christ tempting him; so they did here of the Apostles of Christ. This is the manner of Hypocrites to pretend an unsatisfiableness in the means when they do not relish the thing; when they savor not the conclusion, they call in question the argument, and to require a condition which they think will not be granted, that so they may the better avoid that which the condition refers to. These Jews because Christ crucified (as we shall hear God willing hereafter) was a stumbling-block to them, a thing which displeased and offended them, and yet were loath to have it presently thought so; therefore to put it off with a pretence and plausibility, and fair outside and appearance, they desire to have a sign for the satisfaction and confirmation of them. They require a sign.

Fourthly and lastly, here was their insolency and unworthy carriage and behavior in the laying of this Demand; and that as expressing itself also in sundry particulars, which we may briefly take notice of: As first, here was their Preposterousness and Presumption, in that they would prescribe and limit God to a way of their own, They ask a sign. Take a sign considered in itself, and there was no great matter in it one way or other; they might have it, or not have it, without any hurt; yea sometimes it was had even with God's own liking and approbation too, as there are sundry examples of it in Scripture, even in good men themselves. But here was the miscarriage in these Jews in this present place, that they would teach God, and set him a rule, and point which they would determine him unto; that when as he would have it done by preaching, they would have it done by Miracle. And when the Apostles brought them a Sermon, they would needs have a sign. This presumption and boldness, and self-conceitedness and arrogancy of theirs, was that especially which was liable to so much censure, and just exception, and which (no question) was a sin in them.

This is a sure rule, (and that which is to be observed by us) That in the things of God especially, as in all other things, we must be ruled by God himself; in Religion and Divine worship we must take things as God offers them to us, and not herein be our own carvers or devisers. This is that which is very offensive and displeasing to God; and therefore we see how 'tis taxed in another place. This very asking of a sign, Mat. 12.38, 39. when the Scribes and Pharisees came there to Christ with this demand in their mouth, Master, we would see a sign from thee? What does he answer them hereunto? Why, says he, an evil and adulterous generation seeks after a sign. He calls them evil and adulterous for their labor in asking such a business. They shown themselves to be degenerate from Abraham the Father of the Faithful in such a demand. It does not become us to teach God how he should teach us; but to leave it rather to himself. To ask a sign was here a presumption.

Again, as there may be a fault in asking one; so there may be a fault likewise (by the way) in refusing one, when God offers one to us, observe that: This was the miscarriage of Ahaz, Isa. 7.11, 12. when God will give him a sign, then forsooth he would have none; I will not ask a sign, &c. And truly commonly this is our fashion then, when we should not ask anything, then we will; and when we should, then we will not. Thus 'tis just in this present business as concerning a sign; and we may observe it in a special manner amongst the rest, and in none more than in our Adversaries the Papists, for this is directly their humor. I told you before how much they were for signs, and indeed so they are, where they have no thanks for their labor; here they are all for signs, and I know not how many Impressions and Signatures they have to this purpose. But now where God sets up a sign, there they pull the sign down. As for example here now in the Sacrament of the Lord's Supper, which is a sign and seal of the Covenant, and where the Elements used in this Ordinance do represent to us by the eye of faith, the Body and Blood of Christ; here they will have no sign but the very Body and Blood of Christ itself, in a corporal and literal acception. When Christ says, This is my Body; we say, This is the sign of his Body: No, say they, it is his Body itself by Transubstantiation. When Christ says, This is my Blood, we say, This is the sign of his Blood: No, say they, it is his Blood itself; by the same device likewise. Here they throw the sign away. Thus those which are so much for signs at another time, as with the Jews themselves, to require them when themselves please; here now when God offers one to them, they will not have one, though he would put it upon them, but plainly refuse it.

Well to leave them, and to come rather to ourselves, let us take heed that we be not some way or other guilty in this particular; for thus we must know we may be, yea and oftentimes are; we may too much refuse this sign which God does here offer to us; and that is when we do not improve it to that purpose as indeed we should, and as God has intended it for: surely it is a great part of God's goodness that he is pleased to deal thus graciously with us, as to afford us such helps as these are for the strengthening of our weak faith. That though his bare word and promise were enough of itself considered alone, yet that he is pleased over and above to add a further confirmation hereunto, and to condescend and come down to our outward senses in these visible representations, that so there might be nothing wanting on his part to encourage us to believe. This (I say) is a very great piece of goodness and mercy in him.

Well, let us then see that we do not make this Grace of God in vain to no purpose; we must not make a mere sign of the Duty, though there be a sign in the Mystery. Take heed of that. God will not hold them guiltless that take his name in vain; nor God will not hold them guiltless that take his Ordinance in vain. This we do when we do not hereby labor to strengthen and increase our faith in a belief of the Promises of God which he hath in Christ made unto us, and of the things themselves which Christ has done for us. For as verily as we do eat the Bread which we receive, and drink the Wine which we take down into us; and as these are merely of our corporal nourishment; so by faith are we to partake of Christ himself, and those benefits which he has purchased for us, and performing the condition of the Gospel, we may be assured that they shall be made good unto us. But so much for their presumption in this demand.

Secondly, Here was their Peremptoriness and Importunity, they require a sign; that is, there is no remedy, but have one they must in all haste. 〈 in non-Latin alphabet 〉 , there's somewhat in that; if they had asked it modestly and soberly, though they had asked it, there might not perhaps have been so much in it: there have been those of the Servants of God which have asked signs, and they have not been blamed for it; Gideon asked one and had it, in his wet and dry fleece, Judge. 6.37, &c. Hezekiah again asked one and had it, in the going backward of the shadow in the Sundial of Ahaz, 2 King. 20.8, 9. The Virgin Mary asked one, and had it in the Conception of her Cousin Elizabeth, Luk. 1.36. Thus there has been an asking of signs which has been allowed and approved of: But the asking of these Jews, it was somewhat more, with some kind of resoluteness in it, as if they thought it their right and due, which did indeed belong unto them, and as if they were much wronged if they had it not. Thus they require a sign, and this was very naturally in them. For as we ought not to prescribe and limit God, so we ought not to solicit him, and too much importune him, but submit our desires to his, and rest satisfied with the dispensations of his Providence, as most fit and convenient for us.

Thirdly, Here was their malice and perverseness, they require a sign, as if hitherto they had never had any. The Jews of all others had little cause to be so earnest after signs, for they had more amongst them than ever any people had; yea, and that in reference to the Messias also; they had signs of Christ exhibited unto them, both by himself in his own particular person, and likewise in his servants the Apostles; they had wonders in Heaven above, and they had signs in the Earth beneath; as it is in Act. 2.19. and in verse. 22. of the same Chapter; Ye men of Israel hear these words, Jesus of Nazareth, a man approved of God among you by miracles, wonders and signs which God did by him in the midst of you, &c. And again, v. 43. Many wonders and signs were done by the Apostles. And Mark 16.20. The Lord confirmed the word by signs following. So we see then they wanted not signs, and yet as if they had been altogether destitute, they here require them, as who should say, that those they had had already were as good as none at all; this was now an horrible perverseness and maliciousness in them, and a slighting both of the power and goodness of God himself. But so much may suffice for that, viz. the first particular in the Text, from whence Preaching seemed to be counted as foolishness, the Demand of the Jews; they would have a sign and let Preaching alone: The Jews require a sign.

The second is the Inquiry or Pursuit of the Gentiles, The Greeks seek after Wisdom. By Greeks here we are to understand all other Nations besides the Jews, amongst which the Greeks were most eminent, and so by a Synecdoche are put for the rest of them, and especially such as did most abound in human learning and wisdom. Although (if we will) we may take it also as restrained to that Nation who were the chiefest in that regard. The Jews were not more notorious for their stupidity than the Greeks were famous for their admirable knowledge and wit; they were a wise and understanding generation, they looked much after the depths and mysteries of Philosophy; they were for high and subtle Speculations which they did very much affect; yea, they were not only for high Notions, but they were likewise for smooth Expressions; they had the excellency of speech and human eloquence, wherein they did very much boast: Whence 'twas said, that Nemani in laureis, Thebani in virtutibus, Graeci in eloquentia gloriantur. And we know that 〈 in non-Latin alphabet 〉 , was usually put for 〈 in non-Latin alphabet 〉 to play the Graecian, and the Rhetorician come both to one effect. It is certain, that they were men of very great and deep knowledge and withal they were admirable speakers; which seems to be implied unto us in that expression of the Apostle himself, in Rom. 1.14. I am debtor both to the Greeks and to the Barbarians, both to the wise and to the unwise; where as the Barbarians are made to be all one with the unwise, so the Greeks in St. Paul 's language are the same with the wise. And as Barbarism is a description of rudeness, so Graecism is a circumlocution of Eloquence, forasmuch as it was that which was so frequent and eminent amongst that people. Now this was that which they here improved to a wrong purpose.

Now the great Learning and Eloquence of the Greeks was occasionally and accidentally through their corruption, not in the nature of the thing itself, a great hindrance and impediment to them for their embracing of the saving knowledge of Christ; they were so taken with the conceits and apprehensions of their own wit and excellent parts, that the Preaching of the Cross it seemed no better than foolishness to them; they would believe nothing now in Religion without an Argument and a Demonstration: They seek for wisdom, that is (as Clemens Alexandrinus well interprets it, 〈 in non-Latin alphabet 〉 , compelling and demonstrative reasons, and such Arguments as they could not but yield to, from the strength of natural reason itself: where they had not these, whatever was brought to them was as good as nothing with them. And again they seek for wisdom, that is, flourishing and rhetorical expressions, and all the flowers of art and eloquence in the uttering of these things. This they sought in the preaching of the Gospel; and because they did not find it as they desired, therefore they reckoned it but folly, and the Apostles so many fools for their labor to come otherwise furnished unto them. Now this disposition and carriage of theirs, St. Paul does here implicitly censure, as he did before, that of the Jews; and whiles he tells us what they did, he does by consequence intimate unto us what they should not have done; and so proportionably, what we ourselves should not do neither.

In brief, there are two things especially which are here by this passage of the Apostles prohibited to us.

First, A restraining of the Truths and Doctrines of Religion to the apprehensions of carnal reason, the wisdom of the flesh.

Secondly, A corrupting and adulterating of the great Ordinance of Preaching with the affectations of human eloquence, the wisdom of words.

First, I say here is prohibited a restraining of the Truths of Religion to the apprehensions of carnal reason, the wisdom of the flesh. This was the fault of these Greeks, and we are to take heed it be not ours, that we make not reason the rule of faith, which is a chief point of Socinianism, but that we be willing to believe those things which are here above our reach; in the Gospel we must not seek after wisdom in this acception.

And the reason of it is this, because indeed Religion is a Mystery, and the things which are propounded in the Gospel they are above the reach of human wit. As for example, The conceiving of Christ in the womb of a Virgin. The Union of two Natures in one Person. And the Trinity of Three Persons in one Divine Nature. For God to become Man. And he which is the Savior of the World, to be crucified & die himself, and after this to rise again. All these are very great Mysteries, and such as Reason does not know what to make of when they are propounded unto it. Fides non habet meritum ubi humanaratio probat experimento. Our wisdom it must here veil and couch, and submit itself, and cry out with the Apostle, 〈 in non-Latin alphabet 〉 , thus 1 Cor. 3.18, 19. If any man among you seemeth to be wise in this world, let him become a fool that he may be wise; for the wisdom of the world is foolishness with God. And 1 Cor. 2.6. We speak wisdom among them that are perfect, yet not the wisdom of this world, nor of the Princes of this world that come to naught, but we speak the wisdom of God in a mystery.

Why but then, must we lay aside all kind of reason in matters of Religion? is Christianity an unreasonable business? and does the Gospel deprive us of our wits and ordinary understandings? No, no such matter, Religion it is not against Reason, but it is above it. There's nothing in Religion which Reason can say anything against as opposite and contrary to itself, though it cannot always speak so punctually to it as Faith can; and this is that which again we maintain against the Papists our adversaries, for they abuse this present Truth which we are now upon, and they do it again in their Doctrine of Transubstantiation, as concerning the Sacrament of the Lord's Supper; here when we argue against them, that it is against the nature of a Body to be in divers places at once, and the accidents of Bread and Wine without the substance; here they tell us that we must not look to reason, but must appeal to faith. Though Religion be above reason, yet it is not contrary to it; now this is plainly contrary to it; to make both parts of a contradiction true at once, to be and yet not to be, is that which is impossible in the nature of the thing itself, and therefore we say God cannot do it; that is, indeed it cannot be done unless God should deny himself, which he cannot do, 2 Tim. 2.13.

The sum of all is this, That Reason it may be improved in Religion, but Religion is not to be limited to Reason; Faith and right Reason do not cross, though indeed they do not always meet; nay indeed Religion is upon the point the greatest reason and wisdom of all; because it is the reason and wisdom of God himself, who is the Highest Intelligence. And when a man is once a Christian, his reason will be so far from hindering him, that it will help him in it so much the more: As for example thus, Forasmuch as God is Truth itself, and cannot lie, therefore it is reason for me to believe whatsoever God says, upon this very ground because he says it; although I do not presently apprehend the particular reason of it, in the nature of the things themselves, nor the immediate connection and dependence of these things one upon another. And that's the first thing which was here taxed in these Greeks in the Text, their seeking after wisdom, namely, the wisom of the flesh, in restraining Religion to Reason, which is a thing here prohibited to us, we may not do it: The Greeks seek after wisdom.

The second is, The wisdom of words in adulterating the Ordinance of Preaching, with the affectation of human eloquence; this is not to be done by us neither, either in Preachers or Hearers; By Preachers: we must not first affect a transcendency and curiosity of language in the preaching and delivering of the Gospel. And for Hearers they must not neither affect nor look for such things as these are in reference to their entertainment of it; we must not scorn the Truths of Religion where they are brought to us in a familiar style, and plainer way. This was another thing in these Greeks seeking after wisdom, they refused the Doctrine of Christ, because it was not brought to them with the excellency of speech and human wisdom, which the Apostle Paul did of purpose decline, as he tells us, 1 Cor. 1.17. and 1 Cor. 2.1, &c. And I, brethren, when I came to you; came not with excellency of speech, or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and him crucified.

For the right understanding of this Point, that we may not be mistaken, we do not here prohibit all use of human learning or eloquence in reference to Preaching, for there may be, and is, very good use and improvement of it, if it be carried in a right manner and measure. Yea, Paul himself did not altogether lay aside the use of it; in these Epistles of his to the Corinthians, there are those passages of Rhetoric and Learning as may challenge either Tully or Demosthenes, or any other famous in that kind for coming near unto them. Therefore all wit and speech is not here simply prohibited, when we are bid not to seek after wisdom, but with this Explication:

First, That this be not the chief and main business which is intended by us: we may use these things by the by, but this is not the main to be looked after by us, like Children that more regard the cover of the Book, than they do that which is contained in it.

Secondly, We must consider the nature of this eloquence and wisdom, what it is; there's a smoothness and comeliness of expression suitable to the nature of the matter and argument which is spoken unto, which may very well become a Preacher of the Gospel; but strains, and strong lines, and bumbast, and pen and inkhorn language, this is such as is very uncomely and improper; that speech may become the Bar, which yet does not become the Pulpit; these two are of a different nature and consideration one from the other, and accordingly are to be differently heeded and regarded by us. That's a second limitation.

Thirdly, For the measure of doing it, it must be done very sparingly and moderately; I mean the mixture of wit and human learning in Preaching; as sauce, but not as meat, 〈 in non-Latin alphabet 〉 , as he said, like the flowers or barberies about the dish, not as the chief cookery in it.

Lastly, a regard is to be had to the nature of the Auditory itself, which we have to deal withal, that they be such as are capable of it, and where it may serve as an advantage to the conveyance of the Doctrine itself: Being crafty, I caught you with guile, says the Apostle Paul sometimes to the Corinthians, 2 Cor. 12.16. There's a piece of spiritual craft which is required in a spiritual Fisherman, to bait his hook with such things in this case as may draw the fish to him, which now and then such things as these do; as we read of Saint Austin that he was wrought upon by the Eloquence of Ambrose.

With these and the like Explications, there may be a good use of human eloquence and speech; but otherwise in the excess and failing in the manner of it, it is very dangerous and inconvenient.

And that especially, as first, it oftentimes takes off from the efficacy of the Ordinances, and makes the Word of God of none effect. It is the comparison which is used by St. Chrysostom to this purpose, who was yet himself in a beseeming manner a very eloquent Preacher. Look (says he) as it is with beautiful bodies, with fair and comely countenances when they are set out with paint and color, the tricks and devices of art, they commonly lose the honor and praise of their true and native beauty, which is swallowed as it were in this mixture. Even so is it with the Word of God, when it is too much adorned with the fucus and paint of human wisdom and eloquence, it loses the excellent power contained in itself; or like as a letter in the beginning of a Book has so many flourishes about it, that you cannot read it, even so also here.

Secondly, Besides this, it is that which is not so acceptable for the most part to a spiritual heart, Amor phaleras nescit, as we use to say; love it is not so much taken with adventitious ornaments, as it is with natural endowments; it is not the clothes but the person; and a gracious soul does more relish the truths themselves, than the words, which put a varnish upon them, as indeed in anything else; in Pleading, he that speaks to the cause is more acceptable than he that flourishes about it.

Thirdly, God himself does not commonly so work by them: By the foolishness of Preaching he saves them that believe, verse preced. This foolishness of Preaching implies two things in it: First, Simplicitatem objecti, the meanness and slenderness of the Doctrine which is preached unto them, Christ crucified. And secondly, Simplicitatem medii, the plainness and perspicuity of speech wherein it is delivered, 〈 in non-Latin alphabet 〉 , as Basil the great calls them.

Well, let the close of all be this, Accordingly from hence to teach us how to come to the Ministry of the Word; as Ministers not using it, so hearers not seeking after it, which was that which God blamed in those people, Ezek. 33.32, &c. as a man which hath a lovely voice, and can play well on an Instrument, so they came to the hearing of the Prophet.

And so I have done with both these two particulars, expressing the affection of several people to the Preaching of the Gospel, both Jews and Gentiles: The Jews require a sign, and the Greeks seek after wisdom.

Now there follows the Apostles carriage to both for all this, But we preach Christ crucified.

But of this we shall speak in the next Sermon.

SERMON XXIX.

WE come now to that which remains in the following verse, But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness. In these words we have declared unto us the carriage of the Apostle Paul, and the rest of the Ministers of Christ upon this request both of Jews and Gentiles; the one in requiring a sign, and the other in seeking after wisdom; and that is, that they in answer to all this did no more but preach Christ crucified; But we preach Christ crucified: In which passage we may take notice (for orders sake) of these two Particulars: First, The Apostles carriage, as concerning the ordering of his Ministry: and secondly, the Apostles Doctrine as concerning the nature of those points and truths which were delivered in it.

First, For his carriage; this is very much hinted unto us in the Adversative particle But, But we preach Christ crucified: where there are these things further considerable: first, his contrariety of spirit; we see plainly that Paul and the rest of the Apostles with him, they went a quite contrary way to that which was both required and expected from them, both by Jews and Gentiles; the one required a sign, and the other sought after wisdom; but they accommodated neither, neither one nor toother, but instead of both or either, they now preach Christ crucified. What do we learn from hence? in brief thus much by the way: That it is the duty and wisdom of a Minister to cross men's carnal humors, to go thwart and contrary to those desires which are inordinate in them; when people shall affect such kind of Preaching as is unsavory and unprofitable for them here, especially to contradict them, and to make them fail of their expectation. The Greeks seek after wisdom, but we preach Christ crucified. It might seem to be a strange kind of course which the Apostle Paul here took, that he would not condescend to these Greeks in so fair and equal a petition, as to preach in the words of human wisdom when they required it of him: Nay, but therefore does he the rather decline it, and withdraw from it. Parents when their Children cry for anything out of wantonness, they do a great deal the sooner deny it them; and Physicians when their Patients are immoderate in thirsting after drink, keep it from them the rather: yea. God himself when he sees us to be inordinate in our affections after any contentment, we shall be sure to want it the longer; even so it is also, and should be with those likewise which are Ministers and Teachers, who are the Ambassadors of Christ, the Spiritual Fathers, the Physicians of the soul, &c. where they see people to be carried with an itch and humor of curiosity and affectation in hearing of the Word, as much as they can to suppress it by disappointing it.

And the reason of it is this, Because satisfying of such humors feeds them, and nourishes them and adds strength unto them; as it is with those which are sick of the Dropsy, the more they drink, the more still they may drink, and their desires after drink are by this means so much the more enlarged. Even so is it also here in such spiritual distempers as these are, which therefore we should be sensible of.

This then meets with all such whose carriage is quite contrary hereunto, who make not their Hearers necessities, but their affection to be the rule of their teaching; and if there by any crotchet or humor more than other, which does prevail and abound in them, they'll be sure to apply themselves to that in the course of their Ministry; this is the reason of so many strange opinions and Doctrines of looseness and liberty in these present days wherein we live, because men know what those points are which are most likely to take with men's corruptions, and most to please and satisfy them, and those are they which they bend themselves to; sow pillows under men's elbows, and handkerchiefs undertheir arm-holes, and cry peace, peace, unto them, when there is no peace: It is otherwise here with this blessed Apostle St. Paul, they which will have wisdom he preaches to them foolishness. And those which will have a sign, he gives them no other than this, The sign of the Prophet Jonas, and the sign of the son of man, the sign which is so much spoken against, Luk. 2.34. and that is Christ crucified. That's one thing, his contrariety of spirit.

Secondly, We have here in this passage, the Apostles humility and self-denial, in that he did here lay aside those raptures and flourishes, those things wherein he might otherwise have gloried and set out himself; he here denied his own wisdom, and learning, and eloquence, and such accomplishments as these are, that so he might the better advance the Gospel of Christ. This is much to be observed and admired in him, that Paul which was so learned a man as he was, one that had sat at the feet of Gamaliel, one that spake with tongues more than they all; one that had been caught up into Paradise, and been made partaker of such admirable Mysteries as were there revealed unto him; that he now should condescend to the Preaching of such familiar points, and that after such a familiar manner, as he does here intimate unto us. This I say was a business which was very much to be taken notice of in him: We preach Christ crucified. There was a great matter in that, for such poor creatures as we are, who are so far inferior to the Apostles, and come so short of those excellencies which were in them; For us now to condescend in our Preaching, and to deliver plain truths, and in a plain fashion, it may be no such great praise or wonderment in it; we may perhaps do so, because we can do no better, and because we can do no otherwise, make a virtue of necessity, and therefore preach plainly, because we know not how to preach aloft, and in an high strain. But it was not so here with the Apostle, the case was now otherwise with him, and far different. He if he had been so minded, he could have fitted both these Jews and Greeks to an hair in all which they desired. When the Jews required a sign, he was able (if he had pleased) to have wrought it. And when the Greeks sought after wisdom he was able (if he had pleased) to have tendered it, and to have complied with them in those ways which either of them were ambitious of. And yet we see here how purposely he declines it, and balks it, and withdraws from it, We preach Christ crucified. What does this now teach us but thus much, That plain and familiar kind of Teaching and laying down the Mysteries of Religion in easy and perspicuous manner, is that which may well become the greatest and learnedest that are; it is no shame nor disparagement for any Teacher, let him be qualified how he will be, or can be, to apply himself to such kind of Doctrine as may suit with the lowest capacities and apprehensions that are, and to preach so as to be understood by them. Thus it was here with the Apostles, and so likewise with Christ himself, whose Apostles they were; he gave them a good pattern hereof in the course of his Ministry, who in this manner taught the people which sometime he had to deal withal.

And truly why not, if indeed we consider all? for first, there's a great deal more of art and skill sometimes in it, than otherwise; to preach Christ crucified, and such fundamental Truths of Religion as these are, and in that manner as they ought to be Preached, requires a great deal more of wisdom and cunning as belonging unto it than many other points besides, which it may be to some vain kind of minds seem far above them. It is an easier matter to preach fancies and notions, than it is to preach solid truths; it is an easier matter to preach in the enticing words of man's wisdom, than to preach in he powerful evidence and demonstration of the Spirit of God. Therefore the Apostle Paul makes this to be the very master-piece of the whole work of the Ministry, 1 Cor. 3.10. According to the Grace of God which is given unto me as a wise master-builder, I have laid the foundation. He that can well lay the foundation, can tell them he is a master-builder indeed; and that in Religion as well as anything else. And in the building of the Church as well as in any other building besides. This does he that does labor to frame himself to such kind of Doctrines as these are in the Text.

Secondly, As there's more skill in it, so there's likewise more modesty, and less temptation and danger of miscarriage; the venting of strange Speculations, and the Preaching plausibly to men's humors and affections in this respect, is not without some hazard of pride and self-applause in those that shall do it. And men had need to be very watchful over their hearts, which are carried out hereunto; now in the plainer points of Religion, there temptations are more easily avoided and shunned by us.

Thirdly, There's also profit and advantage hereby to our Hearer, as concerning the good of their souls: It is the charge which the Apostle gives to Timothy, that he should not give heed to fables and endless genealogies, which minister questions rather than edifying. Again, 2 Tim. 2.14. Of these things put them in remembrance, that they strive not about words to no prosit, but to the subverting of the heart. Now that best becomes any Preacher which is most to the prosit of the Hearer, and the benefit of those which in Preaching he hath dealt withal.

The Consideration of this present point, shows us how much they are mistaken who think otherwise in this particular; there are many Preachers sometimes of this opinion, that they think it stands not so well with their credit to condescend to the plain Truths of Religion, and to stand upon them. Alas, these are ordinary businesses, such as are fit for novices, and those which are but beginners in the work; but for them they think they must do somewhat which is singular and out of the way, or else they shall suffer in their repute and estimation in point of learning; they shall be counted no Scholars and the like, and no more but common and ordinary fellows. Well, let such look here upon the Apostle, and see how it was with him; He's not ashamed of the Gospel of Christ; no more should they, but think it their greatest honor the more they are able to impart and communicate such things as these are, which are of such singular use and necessity. He is learned indeed that can make another learned, and learned in the highest pieces of learning; and such is this which we are now speaking about, The foundation of Religion.

Besides, if we speak of human learning and eloquence itself, we must know that this does not cross nor contradict plain kind of Preaching. There may be a great deal of learning sometimes in a plain Sermon, and in the opening of a plain truth in that Sermon. We use to say that Artis est ulare Artem, it is a piece of Art to hide Art. And so indeed it is, when 'tis more wrought into the substance of the performance than lies in the mere top and surface of it.

And that's the second thing in the Apostles carriage for his Ministry, it's humility and self-denial in laying aside of his own wit and parts, and condescending to the plain points of Christianity, We preach Christ crucified.

Thirdly, Here's his faithfulness and indifferency and impartiality to either part in the indefiniteness of the Subjects which this his Doctrine extends unto, to Jew and Gentile both alike; he preaches Christ crucified to either, as a Doctrine which might well fit them both: And in particular not only the Jews which were a people of more low capacities, but likewise as well to the Greeks, which were a people of more raised apprehensions. Now that which we may note hence is this, That the Doctrines and Principles of Religion they are such points as may very well become the learnedst Audience that is, not the Jews only, but the Greeks. This is another thing which we here note from the Apostles carriage. Some might have thought that though the Apostle Paul in his Preaching taught such things as these to the Jews, yet for the Greeks he should have had somewhat else, as they sometime expected it from him; no, but is all one with him for that, whether Jew or Gentile, Christ crucified, and such Doctrines as these he thinks fit enough for them. This we find to be his practice in another place, Act. 17.19. They there brought him into Mars-hill at Athens, or into the Court of the Areopagites, and there made account to have heard some fine things from him; but he for his part Preaches nothing but Jesus and the Resurrection; these he thought were such Doctrines as might well suit the learnedst of them all. And so indeed they are. And a Minister does not wrong his Hearers with such points whosoever they are.

First, Because they are such points which are indeed (if we rightly consider them) of a very deep reach in Religion, (though God in his Providence has brought it down to the capacity of the meanest ) yet in that it is such a Doctrine as does suit with the learning of the greatest, and such as the greatest wits in the world may not scorn to search into. What do we speak of the world and men, when the very Angels themselves admire it, and bow down to peep into it, as the Apostle Peter tells us, 1 Pet. 1.22. If they are such Mysteries as are high enough for Angels, surely men have no cause to disdain them, or scorn them, or be weary of them, though never so fully accomplished in regard of human wisdom, and learning; here's that which will hold them tack whosoever they be.

Secondly, The wisest and learnedst that are, such points as these may very well become them, forasmuch as they are necessary points, and such as tend to Salvation itself. If wise men will be saved they must be glad to hear of saving truths; there being but one way to Salvation for them, and all others besides. Those who have the greatest skill in Physic, they are glad to take the same potions for their health which others take; and so those which are the most famous for wisdom they may be glad also to partake of the same truths for their spiritual edification, which others do of meaner parts.

Thirdly, Again, there is this besides considerable in it, That there's an infinite depth in these matters, which we can never sufficiently reach, or dive into, and those that knew never so much of them, yet they are still capable of knowing more; and every new discourse about them it still adds somewhat unto them; as every time that we read the Scripture, we may still gain some new knowledge by it.

Besides further, That we need affections even there where we need not information. This is a special ground for the Preaching of plain Truths to great Wits, thereby to work upon their hearts, and to draw their love and affection to them. There are many which know a great deal, but their knowledge is very cold and dead, and heartless in them; and therefore to put some fire into them, it is necessary to inculcate and preach these points upon them; as men eat not only to take away hunger, but also to gain spirits; not only to satisfy their appetites, but likewise to increase their strength and corporal vigor.

This may then teach all such persons with patience to submit to such Truths and Points as these are, and to receive with meekness that word which is able to save their souls, as the Apostle James speaks, Chap. 1. v. 21. Let us not disdain the common Doctrines of Religion, nor think them too low for us; which as no man is too good to preach of, so no man is too good to hear, nor to have imparted and communicated unto them. And that's a third thing here in the Apostles carriage, his faithfulness and indifferency of mind, The same Truths to Jews and Gentiles.

Fourthly, There is here one thing more in his practice, and that's this, namely, his wisdom and discretion in the course which he here took for the curing and removing of the distempers of these Jews and Gentiles in reference to Preaching; and that is by the very exercise of Preaching itself. They counted it the foolishness of Preaching. Well, how does the Apostle now go about to free them and deliver them from this mistake? why, he does it no other way than indeed by preaching to them. The way to bring men in love with Preaching, is to use Preaching amongst them; diligence in the performance will make them to affect the ordinance. One would have though when the Apostle had perceived what mean apprehensions these people had of Preaching, he should have now forborne Preaching amongst them, and resolved (as Jeremy once did) that he would never preach more; I said I will not make mention of him, nor preach no more in his name, Jer. 20.9. But St. Paul does not so, he now Preaches so much the rather, and falls to his work so much the faster, We preach Christ crucified.

And this there's good cause for: First, Because a great occasion of people's prejudice against Preaching, is because indeed they are unacquainted with it, they speak evil of that they do not know; whereas if they knew it better they would be more in love with it. Now the use of it does discover this to them, this shows them that worth which is in it, which otherwise they do not so well discern; as it is in other matters, the strangeness which is betwixt friends is cause from want of converse, &c. so here.

Secondly, Because there's an authority in Preaching, and an effcacy which goes along with it, which does command respect unto it; it is not in men's power and liberty whether they will honor Preaching or no; they shall do it by mere force, and as it were against their wills, whether they will or no; as Physic makes men in love with Physic.

This therefore is first a good Item to Ministers what to do in such cases, to do as the Apostle here do's. And secondly we see here how to cure this distemper in many places in the Country, namely, by sending Preachers amongst them. And so for the curing also of an itch in hearing, the way is to preach sound and powerful Doctrine to them.

But so much of the first Particular, viz. The Apostles carriage as concerning the ordering of his Ministry, which we have seen in four several Instances.

The second is the Apostles Doctrine for the points delivered by him, and that is 〈 in non-Latin alphabet 〉 , Christ crucified. This was the string which the Apostle here harped upon, and the lesson which he principally taught: from whence we may observe thus much, That Christ crucified is the main object and matter of our Preaching, the chief work and employment which lies upon us in our Evangelical Dispensations is to lay open the Cross of Christ. The Jews require a sign, and the Greeks seek after wisdom, but we preach Christ crucified. In the second Chapter of this present Epistle, and the second verse, the Apostle professes that for his part he determined to know nothing else, I determined to know nothing amongst you save Jesus Christ, and him crucified. I determined, the word in the Original is 〈 in non-Latin alphabet 〉 , I judged; not only in a way of resolution, I purposed to know nothing else; but also in a way of approbation, I esteemed nothing else besides so fitting to be known. To know amongst you, what's that? that is indeed to make known. A Minister knows no more in this sense than he publishes and declares to others, and makes them know as well as himself. Now this was that which the Apostle was resolved on especially to beat upon in his Ministry, Christ crucified.

But why Christ crucified, rather than Christ exhibited in some other consideration? why not rather Christ incarnate, forasmuch as that was the first news of him? or why not Christ risen again, or Christ ascended, which was a great deal more glorious? Why does the Apostle fasten upon this mystery in Religion and Christianity above the rest, Christ crucified? Surely there's very good reason to be given for it: First, because he would give them the worst of Christ at first, that he might show he was not ashamed of him, nor of that Gospel, which made him known, but that hereby he might the better prepare them for other Truths, and make them the welcomer to them. Christ's Cross is the first letter of all in a Christians Alphabet, and they that can take out this lesson they will learn the other fast enough. God's beginnings with us are commonly most tedious. His conclusions and closings are for the most part very sweet and comfortable; and so here.

Secondly, Because Christ crucified, it is virtually and implicitly all the rest: For why was Christ Incarnate? it was for this end that he might be crucified; therefore he was born that he might die, and therefore he took flesh upon him, that he might lay it down again after he had taken it. Again, when Christ was risen and ascended, what were the terms which he was risen from? was it not from death and the grave? his Resurrection it pointed at his suffering and death, which were conquered by him. So that all upon the point is Christ crucified.

Thirdly, This was that Mystery which did most concern us for the good and benefit which comes by it, (as we shall hear afterwards) his death was that which pacified God's wrath, and paid the debt which was due for our sins. And therefore the Apostle instances in that rather than any other.

Lastly, Christ crucified, because this was that which these people had a particular hand in as instrumental hereunto; they had been active in the crucifying of Christ themselves, and therefore it was most fit that they should hear of Christ crucified to choose of anything else.

Therefore accordingly we shall find that this was the practice of the Apostles in the whole course and way of their Ministry, still to urge and inculcate this upon those whom they Preached unto. As soon as ever they had received the Holy Ghost upon the day of Pentecost, they presently fall upon this, as it was that which Christ himself much spoke of, That the son of man must suffer many things; so it was that which the Apostles of Christ much urged: as Peter in his first Sermon, Act. 2.23. this was that which he enforced upon them, their crucifying of Christ. This was that also which he preached so boldly in the Temple, Act. 5.28. insomuch as the Council told him, that they intended to bring the blood of that man upon them. And Act. 8.32. the Providence of God directs them to a Scripture to this purpose out of Isa. 53.7, 8. He was led as a sheep to the slaughter, and like a lamb dumb before the shearer, so opened be not his mouth. Thus was Christ crucified the chief point which they still urged in their Ministry.

And so it is that which is the chief work of ours, it is the Doctrine which is to be chiefly preached by us; and that upon these following Considerations: First, As it is a Doctrine of the greatest Humiliation, it is an humbling and convincing Doctrine; every Evangelical Truth being set on by the Spirit of God concurring and going along with it, has an answerable work upon the conscience, to bring it into a spiritual frame; the Incarnation to work in us desires and affections after the new Birth; the Resurrection to raise us up to new activity in holy duties, &c. the Ascension to carry us up to Heaven and Heavenly things; and so the Passion and Crucifixion of Christ to humble us, and to crucify us for sin. This Doctrine rightly preached, and understood, and believed, and embraced, has a might power and efficacy in it for Conviction and Humiliation; and to cast down th strong-holds of Sin and Satan in us. This you shall see in the effect which it had upon the Apostle himself, Gal. 6.14. God forbid that I should glory save in the Cross of the Lord Jesus, whereby the world is crucified to me, and I unto the world. By the death of Christ was the world crucified to the Apostle. And so St. Peter 's Auditors, Act. 2.37. When they heard this, (namely of Christ crucified) then they were pricked at their hearts. This same 〈 in non-Latin alphabet 〉 was that which pierced them to the soul, their piercing of Christ. And so the Disciples which went to Emmaus, this made their hearts burn.

If we ask how this is done, I answer by an Act of Reflection and special Consideration to this purpose; namely, as from hence taking notice of this grievous and odious nature of sin; those which make nothing of sin in the commission of it, and when they are set violently upon it in the strength of their lusts and temptations, they may here see what it is now, in the price which was paid for it, and the pain which was endured to expiate it in Christ crucified. And those which make a mock of a sin, and sometimes of those which warn them of it, they see how sad it is in those effects which it had upon the Redeemer; and this is to be a means to humble them, and lay them low in themselves. Every nail which was struck into his Blessed Body, it is here a piercing of our hearts; every thorn which stuck in that opprobrous Crown, it is a thorn in our sides; every drop of blood which issued out of his sides, it should fetch buckets of tears from us, if we had not hearts harder than the flints. This Doctrine of Christ's Passion it is thus in this way of Proceeding a Doctrine of Humiliation, and therefore fittest to be urged in the course of our Ministry.

And that because this is a main part of our Ministry, to humble men and convince them of sin, suitable and answerable to the work of the Spirit of God upon the Conscience; for that's a main work likewise of that, The Spirit when he comes he shall convince the world of sin, Joh. 16.9. Now thus it should be with Preaching, which is a special conveyance of the Spirit; the work of this is not to sooth men up, to flatter them, to give them scope to sin, no, but rather to humble them for it.

Secondly, This Doctrine of Christ crucified, as it has cause to be the chief work of our Ministry, forasmuch as it is an humbling Doctrine; so it has cause likewise to be so too, because it is a comforting Doctrine, and a Doctrine of the greatest comfort that can be. We which are Ministers, we are made to be the helpers of the joy of God's people, as we are called 2 Cor. 1. ult. Now therefore we should do all we can which may be useful and successful hereunto: this we may be according as we do more effectually set home this point, which indeed has so much comfort in it, as in the place before-cited, the Apostle gloried in nothing more than he did in this, as being that indeed which is the chiefest matter of glorying, and which does contain the greatest sweetness and comfort in it; and that may be laid open to us in sundry respects.

First, As keeps Christ's death us from the wrath of God, and purchases peace to us with God the Father; for that it does, as we may see in Col. 1.19, 20. It pleased the Father that in him all fullness should dwell: And making peace through the blood of his Cross to reconcile all things to himself &c. So Isa. 53.5, 6. The chastisement of our peace was upon him, and by his stripes we are healed. Again, Rom. 5.10. we are said to bereconciled unto God by the death of his Son: what greater happiness can befall us than for God and us to become friends, who were once at variance one with another: this is purchased by Christ crucified; and we have now boldness to enter into the Holiest by the blood of Jesus, as it is in Heb. 10.19. and Rom. 3.25. Whom God hath set forth as a Propitiation through faith in his blood, &c.

Secondly, It obtains to us peace with Angels, and all other Creatures besides, whether in Heaven or Earth: whiles we remain in a condition of sin, as God himself is our enemy, so everything else besides is ready to take up his quarrel against us, and all the Creatures have hence an enmity to us; but now by the Blood of Christ there is peace made for us with these also, as we may see in that place above alleged: It pleased the Father by the blood of Christ to reconcile all things both in heaven and in earth. This makes us to be at league with the stones of the earth, and with the beasts of the field, &c. as it is in Job 5.23, &c. Thy Tabernacle shall be in peace, &c.

Thirdly, It frees us from the power and dominion of sin: The Blood of Christ purgeth us from all sin, not only from the guilt but the stain, 1 Joh. 1.7. Christ by his death hath weakened and debilitated sin in us, that it should not now have that strength in us. This the Apostle hath fully intimated unto us, Rom. 6.6. Knowing this that our old man is crucified with him, that the body of sin might be destroyed, that we henceforth should not serve sin. There is a power in Christ crucified to crucify and kill sin in us. Now therefore look what comfort there is in this (as there's a great deal to those who are sensible what sin is) the same comfort is there in such a Doctrine as this which does mention and declare this unto us.

Fourthly, It frees us from the power and tyranny of Satan. He has hereby spoiled principalities and powers, and made a show of them openly, triumphing over them in his Cross, Col. 2.15. The Papists put a great deal of efficacy in the Material Cross, and the signing of their selves with the figure of it; as if that had such a power in it for the driving away of unclean spirits; nay, but this rather invites them, they laugh at such a foppery as this. That which terrifies them indeed is the virtue and power of the Cross, and that conquest which Christ by his death hath obtained over them; so that now Satan himself is but a vanquished enemy. Indeed he may for a while molest them for their exercise and trial in the world, and therefore we are still said to fight against Principalities and Powers, but as for excluding them from eternal salvation, this he is not able to do: God shall tread him under our feet, Rom. 16.20, &c.

Fifthly, From bondage and thralldom to the Ceremonial Law, Christ crucified frees us from hence, Blotting out the hand-writing of Ordinances, &c. Col. 2.14. And again, that no man may judge us for meats, &c.

So Act. 15.28. We have nothing now but necessary things upon us, and such burdens as these are, are taken off from our shoulder.

Sixthly, It frees us from the inordinate fears of death, and final dissolution: thus 1 Cor. 15.55. Oh death where is thy sting! O Grave where is thy victory! Thanks be to God through our Lord Jesus Christ, &c.

And again, Heb. 2.14. He hath destroyed him that had the power of death, the Devil, and delivered them who through fear of death were all their life-time subject to bondage, &c.

Christ has taken out the sting of this Serpent, and drunk the dregs of this cup.

Now this Doctrine containing so much sweetness and comfortableness in it, what does from hence follow, but that accordingly it should be a principal part of our Ministry to dispense it.

The Apostles still aimed at the joy and comfort of God's people, 1 Joh. 1.4. These things I write unto you, that your joy may be full. And my joy is the joy of you all, 2 Cor. 2.3, &c.

And that's the second Consideration, as it is a Doctrine of the greatest comfort.

Thirdly, As it is a Doctrine of the richest and most abundant Grace; for it contains in it the exceeding love of God towards mankind, and the hight of his mercy towards us. In Christ crucified there's a combination of all the riches and mysteries of the Gospel: it was his love to be incarnate, to be tempted, to be persecuted for us; yea, but his Passion it was the accomplishment and perfection of all the rest. Greater love than this hath no man, that he should lay down his life for his friends, Joh. 15.13. There was never anything wherein God more magnified his love and pity towards the sons of men, than in giving of his Son to death for them. Hence the Apostle to the Romans, Chap. 5.8. God commended his love towards us in that while we were yet sinners Christ died for us. And 1 Joh. 3.16. Hereby perceive we the love of God, because he laid down his life for us. And Joh. 3.16. So God loved the world that he gave his only begotten son for the redemption of it. Thus we see it carries in it the riches of God's Grace. Now therefore accordingly it is the main work of our Ministry, which the Apostle Paul calls the Ministry of Reconciliation, 2 Cor. 5.20. And this as a third Consideration.

For the Application of the Point reflects first upon us which are Ministers and Teachers as our duty in this particular, for the ordering and disposing of our Doctrine: Desire to know nothing amongst our people but Jesus Christ and him crucised. But what's the meaning of this? must nothing else be Preached but one point? what is it then to Preach Christ crucified?

For answer hereunto, we must know thus much, That the meaning hereof is not this, that we should Preach of no other subject but only of the death of Christ; for there are many other points besides which it is necessary for a Minister to speak of, and for a Christian likewise to hear of. But when we are commanded to Preach Christ crucified, and to make this the object of our Ministry, there are these things included and involved in this expression as to be understood by us.

First, For the matter of our Preaching (as I have already shewn) that we are to preach this principally, and to make people sensible of this point more especially above any other, because the hinge of the Gospel turns upon this point, and we are Ministers of the Gospel, therefore to beat more upon this than any other.

Secondly, For the order of our Preaching, to do all in reference to this: then we preach Christ crucified, not only when we discourse of this Argument for the particular subject of it, but likewise when we preach of such points as are introductive and preparatory hereunto, or which are superstructed and founded hereupon. When we show men their own corruption by nature, and the necessity which they have of a Savior. And when we teach men to live holy lives, and to be crucified in their affections and lusts, then we preach Christ crucified as well as when we discourse of the thing.

Thirdly, For the manner of our Preaching, we then Preach Christ crucified, when we Preach Christ and the Doctrine of Christ in a grave and sober fashion; this is clear by the opposition which the Apostle Paul himself there sets, 1 Cor. 2.2 where he sets this Preaching of Christ crucified as opposite to the excellency of human speech: I came not with excellency of speech, or of wisdom, declaring unto you the testimony of God. For I de termined not to know anything among you, save Jesus Christ, and him crucified. As who should say, the one would not consist with the other. They that profess themselves to be Preachers of Christ crucified, they should abstain from all kind of looseness and affectation, and flanting in their Preaching, as a manner which does not agree with the matter. Suppose now that any one were to paint a dying or crucified man, would he paint him in a garment of colors, or in a garment of black? surely in the most grave and solemn attire that could be: even so it should be likewise with us; whiles we Preach Christ crucified, we should endeavor to set him out after a crucified manner; not in the wisdom of words, lest we make the Cross of Christ of none effect; but in the evidence and demonstration of the Spirit, which may have conviction and power with it.

And thus we see what it is to preach Christ crucified.

Again, further, Here's that which may satisfy Ministers as for those things which oftentimes they are subject unto, and that scorn and ignominy which is many times cast upon them, it is but futable to the Doctrine itself which they teach, namely, Christ crucified; and therefore it should satisfy them in it, and make them more willing to endure and to bear with them, whiles they Preach Christ crucified, to be content to be crucified, and to meet with the same entertainment which he did in the world: The Disciple is not above his Master, nor the servant above his Lord.

Besides, The Doctrine itself is odious, A stumbling-block to the Jews, and foolishness to the Gentiles, as we shall hear God willing hereafter. And therefore they must be needs odious that bring it, and so for the most part they are, as the Apostle professes of himself, 1 Cor. 4.9, &c.

But then secondly, Here's somewhat not only for Ministers but people, and not only for Preachers but hearers: as first, to teach them what Points and Doctrines they should chiefly affect and look afer. We live in such an age at this present, as tha the wholesome and savoury points of Religion are of no esteem with us, but we loath them, and are weary of them, but we must have every day some new-nothing to be brought unto us; we do not like this Doctrine of Christ crucified, but must have somewhat else given us for our lusts, as the Israelites for their bodily food. Now here we are better instructed in this present passage of the Apostle, wherein he tells us, That he preached Christ crucified. That which is the main object of the Ministers Preaching, is the main of our hearing also.

And therefore let us take heed of this same itch which is abroad in the world in this kind. I hope I shall not need to say much here in this place to this purpose, but only this in a word.

First, This is a cause why many people are so formal in Religion, and have so little of the power of Godliness in them, because they look rather after notions and speculations than solid Truths. Their strength is according to their sustenance.

Secondly, This is the cause of so many Errors and false Doctrines amongst us; men first turn their ears from the truth, and then are turned unto fables, as it is in 2 Tim. 4.3, 4.

Thirdly, This is the cause of so much strife and division amongst us, because everyone stands more for the devices of their own brains, than they do for the Truths of Christ.

Now there's this Use which may be made of this Point to all Christians, namely, that seeing Christ crucified is the chief Argument of a Ministers Preaching, it should be also accordingly the chief rule of a Christians practice. The Preaching of Christ crucified should teach us to be crucified with Christ, that so the labors of the Ministers may be digested into our lives. When we preach Christ crucified, it is not only by way of narration, to tell you that such a thing is done, but it is rather by way of information, to persuade and work upon you for living answerably hereunto. And 'tis not only to work upon men's fancies, and to stir their passion a little for a while in a Frier-like manner, but to mollify and soften their hearts, and to bring their spirits into a temper suitable hereunto.

This Doctrine of Christ crucified it should crucify us more to sin, to the world, and to our own selves, as we shall have occasion hereafter to show.

And as this Point should always take with us; so especially should we now more meditate and think upon it as is that which is especially tendered and exhibited to us in the Sacrament which we have so often partak'd of. The Sacrament of the Lord's Supper it was instituted in remembrance of Christ's death, and to assure us of the great love of Christ to us in this particular. This is not only to be thought of us at the very instant and time of receiving, but upon all occasions all the days of our life, which we are to regulate and to frame hereunto.

And so I have done with the Apostles Doctrine itself, Christ crucified. How farther this is amplified to us from the entertainment which it has differently in the world; on the one part as a Doctrine of offense, Unto the Jews a stumbling-block, and unto the Greeks foolishness; and on the other part as a Doctrine of Acceptance, But unto those which are called, &c. But this I must leave to be handled in the next Sermon.

SERMON XXX.

WE have here in these words set down to us the different entertainment which this Preaching of the Apostles met withal in different persons, and that is twofold: First, It was a Doctrine of offense; and secondly, it was a Doctrine of success. It was a Doctrine of offense on two parts, Unto the Jews a stumbling-block, and unto the Gentiles foolishness. And it was a Doctrine of success on two parts more, But unto them, &c. We'l begin first of all with the former, as it is exhibited in verse. 23. so far forth as it is a Doctrine of offense. But before we come to speak distinctly and particularly concerning this, we'll observe somewhat from the Text in general, and that's this: That the same Doctrine and Preaching of the Word has not always and in all sorts of persons the same effect. This is clear from the connection before us. Here were Jews and Greeks which had both of them Christ crucified preached unto them, yet the entertainment of this Doctrine in both was different and various. This is agreeable to that which the Scripture does declare unto us, 2 Cor. 2.15. We are unto God a sweet savor of Christ in them that are saved, and in them that perish; to the one we are the savor of death unto death, and to the other the savor of life unto life. So a different savor in each. Thus when Christ himself preached, some said, He was a good man, and others that he deceived the people. And when Paul preached at Athens, Act. 17.32, 34. some clave to him and believed, others mocked at him, and put him off till another time. And Act. ult. 24. some believed the things which were spoken, and others believed not.

Now there's a various account which may be given hereof unto us, from whence it proceeds: First, from the consideration of the Teacher, and of him that delivers the Doctrine; there's a great matter in that. The different spirit and carriage of the Preacher has a great influence upon the success of the Doctrine, which otherwise may be one and the same. Look (says St. Chrysostom ) as it is in matter of music, 〈 in non-Latin alphabet 〉 , as it is in an Harp or Lute; there's a great deal of difference according to the hand which is employed about it. Even so it is in the Divine Oracles, and the dispensation of the Word of God; there is a great of difference for the improvement and benefit which comes by it according to the condition of the person, which has the handling and ordering of it: and the difference we may conceive here to lie in sundry particulars.

First, In his Gifts and Ministerial Abilities, there's a singular dexterity and skilfulness which belongs to Ministers in their several ways for the conveyance of their Doctrines into the minds and hearts of their hearers, and to make those Truths which they treat of to be their own. It's one thing to deliver comfortable Truths, and it is another thing to be a comfortable Teacher; and it is one thing to speak words of reproof, and it is another thing to be a skillful reprover. There's a right application of the Plaister, or a right making of the wound which everyone has not skill in them to do. Thus Eccles. 12.9. Because the Preacher was wise, he taught the people knowledge, &c. Wise, what's that? that is not only wise for his own particular, in reference to his own understanding; but wise for the good of the people in reference to their benefit and profit. This Wisdom here, it is not only an immanent wisdom, but a transient, not only which rests in the Teacher, but from him is conveyed to the Hearer: Now because Solomon was thus, therefore he taught the people knowledge, and he taught them successfully; and he sought out acceptable words, &c. So it follows, the words of the wise are like Goads, and like Nails fastened by the Masters of the Assembly, and given by one Pastor. Look as it is in other matters; it is not enough only to put a Nail into a piece of building, but there must be a fastening it, and striking it home to the head: even so is it here, as concerning the Ministry. It is not only enough to propound such Truths, but there must be a skillful enforcing of them, and that according to the condition of the Hearers: 〈 in non-Latin alphabet 〉 , &c. 2 Tim. 2.15. Now, according to a different skill and ability, to this purpose is there oftentimes a different benefit and success for those things which are Preached.

Again, As this difference lies much in a Ministers Gifts, so also in a Ministers Spirit, and manner of undertaking the work: when men go about anything in the strength of their own wit, or in a dependence upon their own parts and industry, it is not oftentimes so successful: But when men look up to God for his assistance, and rely upon him for his concurrence, this is most likely to take effect in what they do. The way for any Preacher to make any Truth take which he Preaches, is to be earnest, especially, with God to go along with it, and to bless him in it; otherwise he may lose all his labor.

Again further, The life and conversation of the Preacher, there's great matter in that also. There are many Doctrines sometimes delivered, which if we consider them in their own nature, and for the matte of the things themselves which are spoken, they have a great deal of weight in them, yet as coming from such and such mouths, they lose that efficacy and virtue which is in them. He that's a loose and scandalous liver, can never look to be a profitable and successful Preacher, nor to have any good at all come by any Doctrine which at any time he delivers. I say, he cannot expect or look for it. Perhaps he may do some good by chance and unawares, as God in providence may order it, but he cannot expect or look for it; and that indeed because he takes the quite contrary way hereunto. For who will ever believe that that man is serious and in good earnest, whose Doctrine tends one way, and his life quite carries another way.

Nay further, let me add this also, That it is a great matter as concerning the efficacy and success of a man's Doctrine and Ministry, not only how he orders his life and outward conversation, but also how he orders his heart and inward disposition. It is a duty which much lies upon us, as we desire that any Truth we deliver should take with our Auditory, to labor to bring our own hearts and consciences to a conformity to it. There's nothing which goes to the heart so much as that which comes from it. And when the words of a Preacher are the expressions of his own experiences and impressions, and the working of his spirit within him: We imparted unto you not the Gospel of God only, but also our own souls, because ye were dear unto us, 1 Thes. 2.8. Thus do we see how this difference lies in the Preacher himself, and that's the first Consideration.

The second lies in the qualification of the hearers: We use say, Quicquid recipitur, recipitur ad modum recipientis; What ever is received, it is received answerably to the modification of that which receives it: And so is it indeed among other things with the Word and Truth of God; it has a different and various effect, according to a difference in the Hearers, and a disposition in their hearts: It is the Comparison which is used in this case by Clemens Alexandrinus, 〈 in non-Latin alphabet 〉 , &c. Look (says he) as it is at Tennis, (It is a plain and homely similitude, but it serves to illustrate the thing) As it is in playing of Ball, 〈 in non-Latin alphabet 〉 , &c. It does not depend alone upon the skill of the first striker, but also as well upon the taker, to keep the Game up. Though he which begins, behave himself never so skillfully, yet if the other do but bungle with him, if he mind not, or mark not the business, there will nothing be done to any purpose; because those employments, they are actions of mutual dependence and reciprocation: Even so also for the transmission of the Gospel and Divine Truths; though the Doctrine itself be delivered with all the care and endeavor that can be, yet if it be not carefully received, there will no success follow upon it. Thus Heb. 4.3, The Gospel was Preached to them as well as unto us, but the word Preached did not profit them, because it was not mixed with faith in them that heard it. This is set forth to us by the Parable in the Gospel, where that which fell in the Highway, had not the efficacy of that which was sown in the good Ground; Non impotentia seminis, sed vino telluris, as Athanasius well expresses it, not from the weakness of the seed, but from a defect in the Earth itself; where there is not a good capacity in the Hearer, the Word Preached will be there of no effect.

Now an indisposition here may be laid forth, as consisting in divers things which concur hereunto.

First, Prejudice and forestallment of Opinion and Apprehension in regard of the Preacher; where people have at any time sinister and wrong conceits of those tha teach them, they can never so kindly entertain the Doctrine which is delivered by them; as when a Patient does not fancy the Physician, the Physic will not likely do him good. This was that which made the Word of God to be no more received in former times. We see how it was with the very Apostles themselves; and amongst the rest, more particularly St. Paul, how the prejudices against his Person were sometimes great impediments to his Doctrine, and the progress of his Ministry amongst them: And therefore it is most necessary thing for all kind of Hearers to take heed of this, Not to be rash in admitting any misprisions in this regard; as Satan is most ready to breed them, so should we be the readier to avoid them.

And again (which we may take in here also) as prejudice in an ill sense, so prejudging also in a good; there may be a danger in that also, when people come to the hearing of the Word with too much expectation from the Preachers too, and as trusting to their Gifts and Abilities; this may be a cause of not profiting likewise, when we shall have the faith of our Lord Jesus Christ in respect of Persons: It comes hence to pass, that we are many times frustrated and disappointed, and are sent empty away, &c. as Naaman to Elisha, he thought the man of God would have come down, &c. 2 King. 1.

Secondly, Another Hindrance in the Hearers is a want of due fitting and preparing of themselves for the public Ordinances: We see in other matters, how preparation goes before the thing itself; in Physic there's a preparing of the body beforehand, ere the principal Physic be administered; and in Diet, there's preparation by exercise before the receiving of the meat: even so is it requisite to be here in Divine matters likewise, in our coming to the Sacrament, and in our coming to the Preaching of the Word, as we desire to get profit by these Duties, so we must prepare ourselves for them; when we come to such things as these are, immediately from our worldly employments with our minds and thoughts full of the world, we cannot ordinarily receive so much advantage and benefit by them: Intus prohibit alienum.

Thirdly, Some reigning sin and lust which prevails upon the heart; that's another impediment likewise in the behalf of the Hearer. Look as it is in the body, if any man have any constant weakness or sickness, and infirmity about him, that sustenance which he receives, it does not commonly thrive with him, but rather feeds and strengthens his disease than anything else; even so is it also here for the soul, where there's any corruption which is allowed in the heart, it stops and hinders the profiting by the Word, or any Ordinance whatsoever. And these things they tend rather to the strengthening of this corruption, than to the taking of it away. The word of God is the savor of death, &c. And that's the second account of this Point which is taken from the Qualification of the Hearer.

The third is from the different assistance and cooperation of the Spirit of God. He bloweth where he listeth, and he makes his Word efficacious and successful, where himself pleaseth. The election hath obtained it, saith St. Paul, but the rest were hardened, Rom. 11.7. And the Apostle here in this Text makes the different entertainment of the Gospel to arise from their effectual calling; Unto them which are called, it is the power of God, &c. Again, 1 Pet. 2.8. A stone of stumbling to them which are disobedient, whereunto they were also appointed. Look as God himself is pleased more or less to concur with his own Ordinance, and to make it successful, so much more or less shall be the efficacy and successfulness of it. It is Paul that plants and Apollos that waters, but it is still God that gives the increase. Look as it is in our corporal food, so it holds in our spiritual food likewise. Man lives not by bread, but by every word which comes out of the mouth of God. Not the word which comes out of the mouth of the Minister, but the word which comes out of the mouth of God, that's the word which man indeed lives by. Take all the means in the world, if the Lord do not concur with them, they are all in vain. Except the Lord build the house, they labor in vain that build it. It is true of the House of God, the spiritual building as well as of any other; and this is that which experience does too often make good. What's the reason that many people living under powerful means, yet do no more profit under those means? why 'tis because the Lord himself does not bless the means unto them. There's many a soul in the world which God has pronounced a curse of barrenness upon it, as he did sometime upon the barren fig tree in the Gospel, Never fruit grow upon thee more; and that for the same reason as we see he did it there, namely, because he came to find fruit thereon, and found none. When men have enjoyed Preaching a long while, and are still unfruitful under Preaching, God does then in just judgment pronounce them to be unfruitful still; and all the Preaching in the world in such cases will do them no good. Thus we see an account of the Point, from whence it so happens and comes to pass, That the same kind of Preaching has not always the same kind of success, but it is an offense to some, whilst of others it is entertained.

Now the Improvement hereof to ourselves may be drawn up to this Application: First, In a way of Caution, that we take heed from hence of resting ourselves satisfied in the enjoyment of the public Ordinances and means of Grace. They are things which we are to be thankful for, but they are not things which we are to be satisfied with, nor to rest ourselves contented in alone, in the bare enjoyment of them. These people here in the Text, they had the means in plenty enough. The Apostles were not wanting in their work, We preach Christ crucified. But yet notwithstanding these means did not work anything upon them to any good, but rather the contrary. The preaching of the Cross it is to them that perish foolishness, but unto them which are saved it is the power of God. The more spiritual and convincing truths we have at any time preached unto us, and we not the better by them, the more will it aggravate our judgment and condemnation at another day. For this is the nature of these things, that their miscarriage is there most dangerous where their success is most sweet and comfortable. When ever men come to die, their comfort then will not be this, that they have enjoyed such and such means, but that they have profited and thrived by them; and where they have not done so, their comfort will be so much the less.

Secondly, We see from hence who are the truest objects of pity and compassion, and cmmiseration, namely, such kind of Creatures as these are; we pity those commonly who consume and pine away under the enjoyments of bodily sustenance, but how much more are they to be pitied which wither in soul? But so much for the general Doctrine which arises from these words, as implying the different success in the Preaching of the Word.

We come now to the words more particularly and distinctly as they lie here before us, where we find that this Doctrine of the Apostles, it proved a cross and contrary Doctrine to two sorts of Persons, to Jews and Gentiles both; Unto the Jews a stumbling-block, and unto the Greeks foolishness. We begin with the first, Unto the Jews a stumbling-block, or scandal, 〈 in non-Latin alphabet 〉 . The Greek word 〈 in non-Latin alphabet 〉 , which is here translated a stumbling-block, it is commonly rendered an offense. It signifies properly (as Soudas and Hesychius, and some other Critics tell us) a crooked piece with a bait on it in Instruments to catch Wolves, or Foxes, or Mice; 〈 in non-Latin alphabet 〉 , and it is derived (as some would have it) 〈 in non-Latin alphabet 〉 , which signifies to halt, in regard of the effect which it produces. In Religion it is translated to anything whereby a man is said to fall or stand still, which hinders him and interrupts him in his way, and is so in that respect prejudicial to him. In a word there are three things which are briefly included in it, and all applicable to our present purpose: First, Matter of Exception: Secondly, Matter of Temptation: Thirdly, Matter of Destruction. All of these was Christ crucified to the unconverted Jews, a scandal or stumbling-block in each of these respects, as we shall see now made good unto us in the particular Explication of them to you; yet passively all.

First, He was matter of Exception; Christ was a stumbling-block to the Jews, that is, he was an offense unto them, he was one against whom they were prejudiced, and took exception against him. In Mark 6.3. it is said, They were offended at him. And this they were for sundry things: As first, for the meanness of his Birth and Parentage; Christ, he was an offense unto them here; and so there in that place, Is not this the Carpenter, the son of Mary, are not his sisters here with us, &c. If Christ had been some great Earthly Prince, then it may be they would have looked after him; but being such an one as he was, they from hence came to despise him, and to think meanly and scornfully of him. Secondly, the poorness of his Person, and outward condition; as he was one in regard of the world of no great descent, so likewise for his conversation in the world, it was after a poor and mean fashion; Foxes had holes, and the birds of the air had nests, but the son of man knew not where to lay his head. This was another thing which made them to forsake him, and to withdraw from him. Those which are worldly-minded themselves, they look at nothing else in others but worldly accomplishments. Thirdly, His Company and Converse, that was another thing which rendered him offensive, that he had society with Publicans and Sinners; whereas indeed he had it for no other end but only for their good; not as delighting in their sinfulness, but rather as taking occasion to take them off from it. But lastly and especially, which is that that is here mentioned in the Text, he was offensive in regard of his Death; Christ crucified was an offense unto them, that he who was called the Savior of the World should suffer death from the hands of men, this they looked upon as a contemptible business; and they now began to scorn that Doctrine which brought such tidings unto them. This we see made good in the mockings which they cast upon him on the Cross itself, If thou be the Son of God save thyself, &c. And thus we see how Christ was a stumbling-block or scandal in point of Cavil or Exception.

Secondly, He was so likewise in point of Temptation, he was a scandal or stumbling-block to the Jews, as he was an occasion of sin unto them, and this he was as Christ crucified also; an occasion not as given by him, but as made and taken by them: First, as being themselves instrumental in the very act of his Crucifying, for so some of the Jews had been. Their wicked hands (as the Apostle Peter plainly and roundly tells them) had crucified him, and put him to death. And was he not then truly a stumbling-block and a scandal unto them in this regard? what greater sin could there be, than the crucifying of the Lord of Glory? and the putting of the Son of God to an open shame? why this now some of them did, and so fell into a grievous sin.

But then secondly, that was not all, that they were active themselves in crucifying him; but further in that being crucified, they took occasion from hence to abhor him, and so much the more to withdraw from him, so that now he is indeed a stone of stumbling to them, and they stumble at this chief corner-stone, as the Scripture speaks. This is the great misery and wretchedness of wicked men that they are so far from being the better, as that they are the worse for the Mysteries of Salvation; and their hearts are now so much the more hardened, as these things are tendered and exhibited unto them. As the Apostle observes of the Law, it was an occasion of sin unto him, Rom. 7.10. Thus he was a scandal also in point of Temptation.

Thirdly, A scandal also in point of Destruction, Christ crucified; and the preaching of him was to the Jews an occasion of ruin, and plunged them so much the deeper (as it fell out) in condemnation. And that because they rejected this means of Salvation which was now offered unto them; this the Apostle himself signifies unto us, in Rom. 9.31, 32, 33. Israel which followed after the law of righteousness hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law, for they stumbled at that stumbling-stone; as it is written, Behold I lay, &c. And so the Apostle Peter again, 1 Pet. 2.7, 8. A stone of stumbling and a rock of offense to them which are disobedient. This was Christ crucified to the Jews. He was through their own sin and corruption instead of a Savior, a Destroyer; and instead of a means of recovery, an occasion of great mischief and ruin. Now what's the Moral of all this to us? For I suppose the Spirit of God intends somewhat more than the bare history and narration; and what is written before in this kind it is written for our learning. There is somewhat which we may take notice of as profitable for our own instruction from this of the Jews; and that's this, That the means of Grace and Salvation are to corrupt and perverse hearts the occasions of greater ruin and destruction. Christ who by God's appointment was a precious and chief corner-stone, is to the Jews a stone of stumbling, and a rock of offense. They break their shinns at this stone, and are bruised by it. This is a truth in sundry Particulars wherein it is made good, take it in what you will almost, and so you shall find it. This very Doctrine itself of Christ crucified, It is such as by many persons is wrested to their own perdition and destruction. For what do divers sorts of people conclude from hence? why, that therefore they may live as they list, and give no account of their carriage. Christ died, and therefore they think that hereby themslves are discharged upon what terms and conditions they please. This is the Cross of Christ a stumbling to them, they are ruined and undone by it, and occasionally more involved in condemnation.

And so as for the Death of Christ, so also for the Remembrance of this death, which is exhibited to us in the Sacrament of the Lord's-Supper, which we are now to approach to. Those which are yet in their sins, even this is also a stumbling-block to them. He that eats and drinks unworthily he eats and drinks damnation to himself, not discerning the Lord's-body, as the Apostle tells us, 1 Cor. 11.29. The word in the Text is 〈 in non-Latin alphabet 〉 , which signifies judgment, and it respects either temporal or eternal, it being in a sense true of both: First, Temporal judgment, forasmuch as in the profaning of this Ordinance he provokes God to inflict many temporal evils upon him: For this cause many are weak and sickly among you, and many sleep: as it is verse. 30. Profanation of the Ordinances is an occasion of many corporal diseases. But then se condly, also spiritual and eternal: there are such evils as these which are oftentimes consequent hereupon; and I join them both together, as relating one to the other: First, Spiritual, and that even here in this present life, in a judgment upon the soul and spirit. Careless and unworthy Communicants they do much prejudice themselves here, both in reference to Grace and Comfort: for Grace instead of improving in this, they improve more in sin, and their corruptions increase more upon them than they did before. When a man comes conscionably to this Ordinance, and receives it so as he should do, it is a means through the Blessing of God for the weakening of corruption in him, and for the strengthening of the Graces of God's Spirit; but when he comes carelessly, and hand over head, it proves the contrary to him. Let a man have any Grace at all in him and receive formally, his formality weakens it; and let a man have any lust at all in him and receive carelessly, and his miscarriage herein increases it. Those which are naught before the Sacrament, they will be so much the worse after it, and more hardened and confirmed in their naughtiness and wickedness than ever before; as we see in the example of Judas, of whom 'tis said that the Devil entered into him, when he had taken the sop, he entered into him. Why was he never in danger till then? yes, but now he entered more fully, and took possession of him; and so 'tis also with other men. Thus in point of Grace and sin.

Again, likewise in point Comfort and Assurance. The receiving of the Sacrament to those which come unworthily to it, is a very great prejudice here also, in that by this means people are exposed to greater spiritual desertions and apprehensions of the wrath of God against them. Thus is it an occasion of spiritual judgment, and that here in this present life.

And then further for eternal, it is that which does expose to that also, and sooner bring a man unto it. A man after unworthy communicating is a child of wrath a great deal more than before. Thus ye see how Christ crucified in the thing, and in the word, and in the seal, all these ways is an offense and stumbling-block to men in their sins.

This proceeds first, from the corruption of nature, which turns everything into a bane and a curse; Unto the pure all things are pure, but unto them which are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled, says the Apostle Paul, Tit. 1.15. And so in that place, 1 Pet. 2.7, &c. Unto you which believe he is precious, but unto them which are disobedient, the stone which the builders disallowed, the same is made the head of the corner. A foul and naughty stomach corrupts the best meat which is put into it, &c.

Secondly, From the Judgment of God, who for just reasons gives men up to this temper, so as to be worse for that which should better them. God makes these things stumbling-block to them, according to that expression, Jer. 6.21. I will lay stumbling-blocks before this people, and the fathers and the sons together shall fall upon them: the neighbor and his friend shall perish.

This should therefore first be to waken all such persons as those are who are yet in their unregenerate condition, and in their natural estate, forasmuch as so remaining the very best things that are in Religion are an offense unto them. As they have other things turning to their hurt and prejudice in a way of the world, Honor and Riches, and Parts, and such things as these; so they also stumble upon the Privileges of Grace and Salvation, the Word and the Sacraments; yea Christ himself, is a scandal to them. And how miserable is their condition whom 'tis thus withal! This is not an ordinary and simple evil, but an evil which has a great deal so much more sadness and aggravation in it; as the sickness which is caused by Physic is the worst sickness of all.

Again, For ourselves let us be hence persuaded to use these things with the greater care and attention, that so they may not prove stumbling-blocks to us, which otherwise they will; and in particular now the Sacrament, let us not come to it out of mere course.

Two things here: first, take heed of neglecting it; and secondly, take heed of profaning it.

But so much of the first Particular, wherein Christ crucified is a Doctrine of offense, to wit, as he is a stumbling-block to the Jews, Unto the Jews a stumbling-block. The second is as he is foolishness to the Gentiles, Unto the Greeks foolishness. We have already shewn unto you how the Preaching of Christ crucified is foolishness, out of verse. 21. of this Chapter, By the foolishness of Preaching. Here we have declared unto us how Christ crucified himself is foolishness taken for the matter of Preaching, and the Argument Preached about. This Dispensation of God in his Providence to save the World by Christ crucified, seem a fond and foolish business to the proud and carnal wits of the world. Therefore accordingly we shall find it to be thus received and entertained in the Preaching of it. Thus Act. 2.13. when the Apostles Preached of these things, they were said to be no better than drunk, and full of new wine.

Again, Act. 17.20. Thou bringest strange things to our ears, we would therefore know what these things mean.

And Act. 26.24. Festus to Paul, Thou art besides thyself, too much learning hath made thee mad.

The Apostle Paul himself has given us an account of this business in another place, in 1 Cor. 2.14. The natural man receives not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned, &c. These things they are above the reach and apprehension of carnal people, which have no more but flesh and blood, and the spirit of the world remaining in them.

There are two things commonly which make men to think anything to be foolishness. The one is when it is indeed above them, and the other is, when as they think it is below them. And both of these are the grounds of this point here in hand, why the Greeks count Christ crucified foolishness. It is so high a thing as their carnality cannot reach it, and so low as their wisdom cannot condescend unto it.

First, It is a thing which is above them, Scientia neminem inimicum habet praeter ignorantem, we see 'tis an usual practice for men to speak evil of those things which they know not; and that which they have not wit to fathom, they have commonly malice to disparage. Thus it is here in this particular, Christ crucified and the deep mysteries of Religion, they are beyond the reach of carnal understandings, and they know not what to make of them.

Secondly, It is a thing which is below them, at least as they take it to be, in regard of the contradiction which it seems to carry to natural reason, and the outward pomp and gloriousness of the world. A Savior and yet crucified, was so difficult a thing in the account and apprehension of these Gentiles that as on the one side it puzzled their wit, so on the other side it provoked their scorn.

Now to open this further unto us, there are three things in Christ crucified which seem foolishness to a proud carnal heart, and which accordingly were so to these Gentiles.

First, The Mystery (as I said) itself, that he which was a Savior should be crucified; this they knew not what to make of, as carrying some seeming contradiction in the thing itself.

Secondly, That this Savior thus crucified should be believed on, and relied upon for Salvation; this their high spirits could not yield to. It has not only a pinching upon their judgments, so as to believe a thing improbable; but likewise a pinching upon their affections, to resign and give up themselves to such a Savior as this was.

Thirdly, It was foolishness to them in regard of the power and efficacy of this Mystery. And that work which (by way of Analogy) was required of them in answer hereunto, which was to crucify their own lusts and affections, as this Doctrine does indeed teach us to do.

Thus in all these respects was Christ crucified foolishness to the Greeks.

The use of this Point to ourselves comes to this: First, as it shows us what a dangerous and perilous thing it is to have Wit without Grace; it is but as we use to call it, Armata iniquitas, it is but wickedness set up in arms. And it makes men but so much the more to contemn Religion, and the means of Salvation. As the greatest Clerks are not always the wisest men, so the wisest men are not always the best Christians; and as many which are famous for learning, yet they are not always famous for Prudence and Discretion, and Practical Wisdom, but do many times exceedingly fail and miscarry here; so many which are famous for Wisdom and Prudence in a way of the world, yet are not always wise to Salvation, as I have formerly shewn unto you. These Greeks, as wise as they were in worldly matters, yet they were not so in the things of God, but rather the contrary.

Nay further, they were here by this means occasionally set further off from it, Christ crucified is foolishness to them; and their wit makes them to despise that means which should save their souls.

Well, let us therefore for our parts take heed of being any way guilty in this respect; and let me again renew that counsel which I have before founded upon this Scripture, to pray to God to sanctify our Reason, and Understanding, and Parts unto us. There are many sad Wits in the World, which if they can break a jest upon Scripture, if they can cavil at the Truths of God, if they can deride and scoff at the Ministry, and Preaching of the Word, they think themselves safe. But how much better were it not to have been born, than to die in such a temper as this is; how much better a great deal were it to have been born an Idiot, or natural fool, than to have wit, and parts, and learning, and wisdom upon those terms and conditions, so as to count the Gospel itself foolishness!

Secondly, Let us hence also learn to admire the Wisdom and Power of God, who by that means which the world accunts foolishness is pleased to compass the Salvation of the World.

And thus now I have done with the entertainment of the Gospel in the first sense, as a Doctrine of offense; and that in two Particulars, Unto the Jews a stumbling-block, and unto the Greeks foolishness. Now it follows as a Doctrine of success, in as many more, in Vers. 24. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. But of this (God willing) in the next Sermon.

SERMON XXXI.

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 lie here before us; for the general therefore, first this, That God will have always some or other in the world which shall embrace 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 Critics 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 Understanding. I do not insist much upon the urging of this notion, but come rather to the thing itself. 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 where ever the Apostles themselves came; there was a certain number which embraced 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; God's Providence is subservient to his Decree; and that which he does in the world it is very suitable to his eternal purpose concerning the final condition of men's 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 suitable 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 honor of his own Truth, and the Doctrine itself which is delivered. If the Gospel should be Preached to a people, and none give any entertainment, this would reflect upon the Gospel itself, 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 embrace it.

Thirdly, For the Encouragement of the labors of his own Servants and Ministers which are employed 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 disheartening 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 God's 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 labors 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 verse. 9. he reckoned this as an encouragement to him, that James, Cephas and John, who were pillars, owned and acknowledged him.

The ground hereof is this: First, because such as these they have best skill and judgment in the work; everyone studies rather to approve himself in any business which he undertakes to workmen rather than to bunglers, and to those which have some knowledge 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 judge of other things, but these can best judge 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 Rhetoric 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 savor and relish of Divine Truths fastened upon his spirit, from whence he is able the better to judge 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 humor, 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 near 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 itself. 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 practice 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 itself, 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, 〈 in non-Latin alphabet 〉 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 knowledge 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 show forth the virtues 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 God's it finds every man out of the way till he pleases to reduce him; either wickedly, or at least vainly employed, either in the ways of absolute sin, or at the best of no more than mere civil and moral conversation; and this everyone 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 persuading 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 embracing 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 God's 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 ourselves as to be the original and cause hereof unto us; yea we may observe in the course of God's 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 expressly 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 privilege; 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 darkened 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 joined 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 thralldom 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 possessed 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 withal: 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 itself, 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 connection 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 practice, 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.