a true Christian he is a true Disciple of Christ let him be of what rank or condition soever whether rich or poor learned or unlearned bond or free Jew or Gentile or wharever other different qualification may be named by us It is not only the twelve or the seventy which were Christ's Disciples such as converst with him and followed him whiles he lived here upon earth but as many as believe on him and have communion with him now in Heaven and have the work of Grace wrought by his Spirit in their hearts Therefore this Priviledg which we now speak of it is not a corporal priviledg only but a spiritual not an earthly only but an heavenly It is a relation not laid in Nature or Custome but founded in Grace Look what Christ says of his Brethren and Kindred the same may be said of his Disciples for the former he says they were his Brethren not only which were neer to him in blood but also neer to him in attendance which heard his Word and did the will of his Father Even so is it likewise here in this particular This relation of a Disciple of Christ it is not a temporal or terrestrial prerogative only but a Celestial This is makes very much for the encouragement of the meanest and weakest Christians All cannot be Disciples in the first sense Are all Apostles c. 1 Cor. 12.29 No but all may be Disciples in the second This is not confined to any number whatsever but is such as all sorts of persons indefinitely are capable of Every true believing Soul without exception he is the Friedn and Schoar of Christ he retains and belongs unto him and has dependence upon him which is matter of very great comfort and satisfaction to him And so much of the first particular to wit the Priviledg it self simply consider'd To be a Disciple of Christ c. The Second is the ground of his Priviledg in the connexion of this latter part of the Verse with that which went before If ye continue in my word then c. Where we see what it is which gives us title to this Discipleship of Christ in the eminency or the preheminence of it namely perseverance in the Faith In this condition and only in this taking the word then exclusively are we indeed the Disciples of Christ They and they only that persevere are Christ's true and perfect Disciples This is that which is here hinted unto us And there are two things at once which may be implyed in this expression Either First as it is a word of Qualification or Secondly as it is a word of Advantage Then only are ye my Disciples as having the qualities and properties and dispositions of true Christians in ye And then only are ye my Disciples as having the comfort and happiness and reward of my Disciples belonging unto you For to be a Disciple of Christ it does carry both these notions in it The property of a Disciple and the reward of a Disciple the latter following upon the former and both of them depending upon perseverance and continuing in Christ's word First The Property of a Disciple Then are ye my Disciples indeed that is then only are ye so qualified as it is fitting and as it becomes them to be which profess themselves to be my Disciples There 's none that are true Christians in good earnest and such as Christ does himself own for his members but they alone which hold out and continue Apostatizing and backsliding Christians are no true Christians at all This is that which is here signisied to us and not only here but also elsewhere in Scripture as 1 Joh. 2.19 They went out from us because they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us So Heb. 10.38 39. Now the just shall live by Faith But if any man draw back my soul shall have no pleasure in him But we are not of them who draw back to perdition but of them that believe c. Where we see Believers and Backsliders they are opposed one to the other And so indeed they are Nemo aestimet bonos de Ecclesia posse discedere says Cyprian Triticum non rapit ventus c. Let no man think that those that are truly and indeed good will ever depart and wholly fall away The winde does not drive away the wheat but only the chaff He that is not good constantly he was never good at first For true goodness it is an abiding principle in that person in whom it is We speak now of goodness in the highest sense and accetion of it which is the goodness of Regeneration and sanctifying Grace Indeed for the goodness of common morality and civility that it may be had and lost but this is not such as makes a man a Disciple of Christ Whosoever has such a goodness in him as from whence he may be truly denominated Christ's Disciple he shall have his goodness continuing in him And this is intimated in this present Text by taking the words reciprocally as they ought to be taken If ye continue in my words then are ye my Disciples indeed And if ye be my Disciples indeed then will ye also continue in my words Not but that there are sometimes decays and abatements and fallings in a degree but the substance and root still remains there 's a firmness and fixedness of principles whiles there 's an intercision and interruption of acts Christ so orders it for all those which are his that both his word shall abide in them and they also shall abide in his word and from doing so shall be his Disciples indeed By taking the word First of all in a way of Qualification His Disciples As having the property and disposition of true Disciples in them That 's one thing which is hereby signified The Second is in a way of Advantage Then are ye my Disciples indeed as then only having the reward of my Disciples belonging unto you All the promises of Salvation they are made only to continuance in well doing and to perseverance in the Faith As all the threatnings of damnation they do suppose final impenitency and persistency in sin where repentance comes between it prevents it And so the Scripture every-where represents in it Matth. 10.22 He that endures to the end he shall be saved So Rom. 2.7 To them who by patient continuance in well-doing seek for honour and glory and immortality eternal life So Coloss 23. If ye continue in the Faith c. This continuance it is all in all not only as to make us true Christians and to qualify us for Christ's Disciples but also to confer the reward of true Christians upon us and to carry us thither up to that place where Christ himself already is It all depends upon this Drawing back it tends to perdition as we have
of the strength of Beleivers in general Secondly A Particular Demonstration of this Proposition taken from the Consequences and Effects The Proposition in General That ye have in these words They that wait upon the Lord shall renew their strength The Demonstration of this Proposition in the Particular Ye have in these words They shall mount up with eagles wings they shall run and not be weary they shall walk and not faint We begin with the first viz. The General Proposition They that wait upon the Lord shall renew their strength Wherein again we have two Branches more First The Persons spoken of and they are Those which wait upon the Lord. Secondly The thing it self which is spoken of them and that is that They shall renew their strength For the First The Persons mentioned or spoken of they are Those that wait upon the Lord. This is here made the Description of God's People of Believers the Saints and Servants of God They are such as wait upon God This is a Duty often called for in Scripture and so considerable a Duty it is as that thereby the whole Race of Godly Men is expressed and signified to us As if there were nothing else almost which were pertinent hereunto but that It is a Phrase which we often meet with in Scripture to this purpose Thus Psal 25.3 Let none that wait on thee be ashamed Isa 30.18 Blessed are all they that wait for him So again Lamen 3.25 The Lord is good to them that wait for him to the soul that seeketh him Where they that wait for him and that seek him are all one both Descriptions of his Children There are two things eminent in Waiting and so in Waiting upon God Expectation and Patience There is Looking for somewhat from him And there is a quiet Resting and Tarrying till it be bestowed And both Properties of true Believers First There is Expectation from God there is Looking for somewhat from him to be bestowed upon them This is always in the Servants of God Psal 123.2 Behold as the eyes of Servants look unto the hand of their Master and as the eyes of an handmaid looks unto the hands of her Mistress so our eyes wait upon the Lord our God until he have mercy c. All Good Christians they do certainly expect somewhat from the hands of God and that which is worth the expecting Even glory and honour and immortality and eternal life as we have it exprest unto us Rom. 2.7 Other matters there are which they do sometimes look for and very well may but these things they look for especially as their reward and their portion and their inheritance and such as may not be denyed them They wait for these absolutely Secondly As they have the Waiting of Expectation so they have likewise of Patience They are content to stay Gods time and leisure for the obtaining of any thing which they look for and expect from him He that believeth maketh not hast Isa 28.16 He doth not prevent or out-run God in HIs Providence towards him but stayes till he thinks fitting to help him This is the right Temper of a true Christian and Believer Prophane and desperate persons they flye off in a discontent and impatience like that wicked king Jehorum 2 King 6 ult Why should I wait on the Lord any longer but his people they wait for him and they are contented so to do The Reason of it is because they are sure to speed at last There 's none that wait upon God shall be ashamed that is shall be disappointed which is many times the cause of shame As we see sometimes in waiting upon the Creature in waiting upon vain men As we have it exprest unto us in Job 6.19 20. The Troops of Tema looked the Companies of Sheba waited for them They were confounded because they had hoped they came thither c. thus it falls out in waiting upon such as these but now in waiting upon the Lord it is otherwise They that wait upon him they shall be sure not to want success Nay They shall speed the better for waiting there 's that also considerable The more willing we are to wait upon God the better it is for us for He he payes for time and gives us the more because we have waited This the servants of God considering are therefore content to wait and that with patience Thus David Psal 40.1 I waited patiently for the Lord or as it is in the Hebrew Text. I waited in waiting But so much briefly of the first branch of the first General viz. The Persons here mentioned Believers They that wait upon the Lord. The Second which I chiefly aym at in this Text is what is said of them and that is they shall renew their strength By strength here we are to understand spiritual strength strength in reference to Religion and Christian Conversation That 's the strength which is here pointed at in this place by the prophet Isay And when is is said they shall renew it there are three things intimated to us in this Expression First Their Duty Secondly Their Disposition Thirdly Their Priviledge Their Duty they ought to do it Their Disposition they are ready to do it Their Priviledge they may do it or 't is that which shall actually and indeed happen unto them First Here 's their Duty they ought to do it this is that which which lyes upon a Christian as a Duty belonging unto him to improve still in spiritual strength every day to grow stronger and stronger in his inward man To go from strength to strength as it is Psal 84.7 This is that which the Scripture still calls for as Ephesi 6.10 Finally brethren be strong in the Lord and in the power of his might And Colos 1.10 11. Being fruitful in every good work and increasing in the knowledge of God strengthened with all might in the inward man A Christian must be like a tree not only growing to bear more fruit but also growing to more strength We need a great deal of strength not onely to overcome our own weaknesses but also to bear with the weaknesses of other men Whiles we are here required to renew our strength there are two things which may be pointed out to us in this Expression First Recovery of strength there where it is in some measure lost and abated in us To renew it that is to regain it to require it and fetch it up again after some diminution Secondly The Improvement of strength to renew it that is to increase it and to add new strength unto it Each of these are here imployed and both to be practised by us in reference to our Christian Conversation we must renew our strength to each purpose First In a way of Recovery we must renew it that is repair it Those which have lost any measure and degree of Grace which they have formerly had they must indeavour to restore it again It is an ill thing for a
To lose such a work as this is the work of the Ministry this is no ordinary business nor so to be accounted Thirdly Add to this the extent of it and that which goes along with it for if we lose our work there is somewhat more lost besides that as is imply'd afterwards and that is of your selves It is unprofitable for you Heb. 13.17 Alas if it were only our labour it may be it would be no great matter at least for us to speak of or if it were only the work it self abstractly considered but now that it is of such consequence to you this improves it and sets it on And the rather upon this added still to it that it is irrecoverable for so it is If the work of the Ministry take not there 's nothing hereafter to be expected like a miscarriage in War if we once lose it we know not how to make it up again and to find our bottom Upon these and the like Considerations may ye see the Ground of this Caution That we lose not the things which we have wrought And thus much of the first Part or Branch of it as exprest in the Negative The second is the Affirmative But that ye or we receive a full reward Here 's another piece of a Motive why Believers should look to themselves not only that they might not lose but that moreover they might gain and their Teachers gain with them We 'l take notice of both First Take it as to themselves That ye may receive a full reward We see here by the way first of all That it is lawful to have an eye in our working to such things as these are Christians they may look at the reward as a spur to provoke them to Duty for ye see it is here made to be an argument whereby the Apostle would perswade these Believers to attention and regard to themselves and that which God at any time makes an Argument we may undoubtedly make a Motive that whereby he indeavours to perswade us we may there sufter our selves to be perswaded by it Thus we know it was with Moses Heb. 11.26 it is said He had respect unto the recompence of the reward It is true indeed we have other things to move us even the Excellency which is in Goodness it self and that example which we have of it in God and regard to Him that requires it of us But yet moreover we may take in this with it that recompence which it brings in with it in a better world When God will render unto every man according to his deeds To them who by patient continuance in well-doing seek for glory and honour and immortality eternal life as it is Rom. 2.6 7. That take notice of only by the way that the reward it may be look'd after by us Secondly Observe this That perseverance in Goodness hath its reward belonging to it Be not weary in well-oing for in due season ye shall reap if ye faint not Gal. 6.9 What shall we reap life everlasting as it is exprest in the verse before God will not forget the pains and labour and industry which any have taken for his names-sake but will abundantly requite it there 's no man serves God for nought who is a free and bountiful pay-master When we hear of reward we may not dream of merit as if there were any proportion betwixt that which comes from us in a way of service and that which comes from God in a way of incouragement but only a comfortable Consideration of the works which are done by us It is a reward not of debt but of grace But Thirdly which seems here chiefly to be stood upon here 's the word of Amplification a full reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is added either Denominatively or emphatically Denominatively as by a Periphrasis expressing to us the nature of Heaven and the condition of Glory to come which is a full reward Emphatically as implying that that is a partial and but imperfect reward which does attend upon inconstancy in Religion First I say take it Denominatively as a description of Heaven and the condition of Glory to come it is a full reward it is that which will make sufficient recompence for whatsoever is either done or suffer'd by us here in this life it has the fulness of a reward in all the several Explications of it First A fulness of sufficiency There 's nothing which is in any way desirable but it is to be found in this reward Take the best things of this life and they have an emptiness and vacuity in them they are not sufficient there is a great deal wanting in them of what might be desired But for this heavenly reward it is otherwise In thy presence is fulness of joy Psal 16.11 And I shall be satisfied when I awake with thy likeness Psal 17.15 There is nothing which any soul can desire but it has here answer'd and made up unto it in the full and perfect accomplishment Good measure pressed down shaken together and running over as it is Luk. 6.38 Secondly A fulness of expectation Whatever can be look'd for shall be injoy'd if we speak of the rewards of this life men look for more many time than they meet with they have high and raised expectations where they have but short and shallow injoyments but in this reward which we now speak of it is otherwise it satisfies all the hopes which are had of it yea it far exceeds and goes beyond them Eye hath not seen nor ear heard neither hath it entred into the heart of man to conceive the things which God hath prepared for them that love him 1 Cor. 2.9 Thirdly A fulness of Compensation Here is in this reward that which makes amends for all which has been undergone in reference to it The wages is not here short of the work but infinitely transcendent There 's no man which will have here cause to complain that he is opprest or hardly dealt with but shall be forced to acknowledg that God has dealt very liberally with him and bestowed a great deal more upon him than he could ever have either expected or else deserved God's rewards they are payments with advantage This shews the vanity and fondness of those therefore which will deprive themselves of it seeing it is a full reward who would then not be partaker of it and especially lose it for the want of a little care and heedfulness about it We see how 't is with men in the world that they are not willing to lose any thing which has but the sound of reward in it although but short and imperfect but when it shall prove a good bargain indeed here they are hot and eager upon it very zealous in the pursuit of it and never at rest with themselves till they come to injoy it Why this now is that which should be effectual to perswade and prevail with men in this business we now speak of that
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 Saviour 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 crucifie 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 our selves comes to this First as it shews us what a dangerous and perillous 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 sanctifie 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 it self 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 offence and that in two Particulars Vnto 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 1 Cor. 1.24 But unto them which are called both Jews and Greeks Christ the power of God and the wisdom of God It is the Duty of every Minister and Preacher of the Word of God not only to study his Sermon but likewise to study his Auditory and not only to regard the Doctrine and Matter which is delivered by himself but likewise the success of his Doctrine and the efficacy or miscarriage of it in the hearts of his Hearers that so he may accordingly know the better how to dispose his pains and labour for time to come and supply those things which are defective And this is that which we may here observe and take notice of in the Apostle Paul he does not content himself with this to Preach Christ crucified and so to pitch upon sound Doctrine and Instruction But he observes the effect of this Doctrine and the various entertainment of his Preaching by those persons which it was tendred unto Whereof this is the result and the account that to some it is a Doctrine of offence and reprobation to others of success and acceptance The former of these we have already dispatcht in the 23 verse of this Chapter we come now with Gods assistance to the latter in the 24 verse here before us But unto them which are called both Jews and Greeks c. IN this Verse we have declared unto us the Entertainment of the Doctrine of Christ crucified as a Doctrine of success and such as took effect upon the hearts of those to whom it was brought But unto them which are called c. where again as in the former we shall observe somewhat in General and thence proceed to the particular Points which lye here before us for the general therefore first this That God will have always some or other in the world which shall imbrace and bear witness to his Truth Thus here in the Text the Preaching of Christ crucified to the Jews that is to a great many amongst them it was no better than a stumbling-block and to the Gentiles that is to a great number of them it was no better than foolishness But to those which were called that is to a certain remnant in either it was the power and wisdom of God himself There were some which still gave entertainment unto it Some Criticks have been of opinion as if the Apostle here in this place did allude to a Paronomasia in the Hebrew Language and that as thus The Cross to the Jews is Micshal which signifies a stumbling-block and to the Greeks is Micsal which signifies foolishness But to the Called and Believers amongst both it is Sekel which signifies Vnderstanding I do not insist much upon the urging of this notion but come rather to the thing it self Where I say we may observe thus much That God will always so ordain it in his Providence that some or other shall entertain his Word and Gospel where it is dispensed and preached unto them Thus we shall find it to have been where-ever the Apostles themselves came there was a certain number which imbraced their Ministry and gave heed and regard to the Doctrine which was delivered by them This God will have to be upon divers Considerations First For the accomplishment of the number of his own Elect Gods Providence is subservient to his Decree and that which he does in the world it is very sutable to his eternal purpose concerning the final condition of mens persons in the world to come Now because that where God sends his Word he has usually some or other to be converted and brought home to himself therefore as sutable hereunto does he work their hearts to the receiving of the Word which is the means for the effecting this conversion As many as were ordained to eternal life believed Act. 13.15 Secondly God
will also have it for the honour of his own Truth and the Doctrine it self which is delivered If the Gospel should be Preached to a people and none give any entertainment this would reflect upon the Gospel it self which from hence would be disparaged by it But now that God may have the Gospel and have it known to be that which it is therefore some shall receive and imbrace it Thirdly For the Encouragement of the labours of his own Servants and Ministers which are imployed in Preaching the Gospel If Paul and the rest of the Apostles which Preached Christ crucified to the world should have had no entertainment in the world of that which they Preached this would have proved a very great disheartning and discouragement to them now therefore in respect to this does God in Providence give them some success though their Doctrine was a stumbling-block to some and though it was foolishness to others yet to the rest it was Gods power and wisdom This Observation should accordingly be improved by those which are Ministers to quicken them in their work and to carry them on in those places wherein God sets them without discouragement forasmuch as there where God calls them he will more or less be assistant to them and concur with them so far forth as is requisite to the blessing of their labours with success This is that which God has promised by his Prophet Isa 55.10 As the rain cometh down and the snow from heaven so shall my word that goeth out of my mouth not return unto me vain c. And therefore let us not be discouraged Rom. 11.4 And that 's one Observation Secondly Observe this that a Minister for the success of his Doctrine is especially to consider how it takes with those which are most Godly and Religious thus does the Apostle Paul here he does not so much trouble himself to think how it was accepted of others those Jews and Greeks which at present were unconverted a stumbling and foolishness to them but how it was to them which were called this was that which most of all stuck by him and wherein he most comforted himself above all the rest Thus again Gal. 2.2 he considered how his Gospel took with them which were of reputation and of reputation not so much for the world as in reference to Religion And so therefore in vers 9. he reckoned this as an encouragement to him that James Cephas and John who were pillars own'd and acknowledged him The ground hereof is this First because such as these they have best skill and judgment in the work every one studies rather to approve himself in any business which he undertakes to workmen rather than to bunglers and to those which have some knowledg of the work than to those which are ignorant of it Now thus it is with those which are godly and Religious and effectually called they have best skill in that which is spoken of and delivered in Preaching Others may somewhat judg of other things but these can best judg of the Truths and Doctrines which are propounded unto them and so their judgment is most to be regarded such as these they come to a Sermon with those affections which it becomes them to do which many others do not Take now a natural man and he can tell you of some other matters it may be some pleasing story or witty sentence or passage of Rhetorick and the like but now come to the marrow of the business and those things which touch the conscience and serve to frame and establish the heart here he is oftentimes much to seek and is able to say little to the purpose But now a man which has the work of Grace in his heart he has a gracious savour and relish of Divine Truths fastened upon his spirit from whence he is able the better to judg of the Proposal and delivery of them The spiritual man judges all things Secondly Such as these they come to the Word freest from prejudice and carnal affection Take a Godly and Religious man and he comes to the hearing of the Word of God with an humble and obedient disposition as one that is ready to submit to the efficacy and power of the Ordinance in every particular whereas another he comes to it with his exceptions and reservations so far forth as it complies with his humour and does not stir him in his bosom-lusts and does not trouble him and take him off from his corruptions so far forth he likes it pretty well but now let it come neer him in these and here he kicks and rebels against it and cannot endure it A Drunkard will never like that Preacher that presses sobriety nor an Adulterer him that Preaches for chastity Thirdly Those which are Godly and Religious and effectually called are most to be regarded for their entertainment of the work because they are most intended in the work it self It is for their sakes chiefly and especially that God sends his Ministers amongst them as to bring home those which are straying so to confirm and strengthen those which are yet at home and already in the fold Now those whom God himself does most look at they should be looked at chiefly by us This condemns the contrary disposition and practise of many in this particular who more consider how their Doctrine takes and is accepted of those which are great and wise and mighty in the world than how it takes with those which are good and pious and experienced in Religion not but that it is possible for those which are the one to be the other too I do not deny that there are divers which are both great and good too wise in matters of the world and wise also to God But this is that which I stand upon that we should not so much in this present business in hand look at the one as the other And it is that which should principally affect us when our words are acceptable to those which are good Thus St. Paul We preach Christ crucified to the Jews indeed a stumbling-block and to the Greeks indeed foolishness But unto them which are called that is to the godly Christ the power of God c. And so much for the Points Preparatory and in General We come now to the words more closely in themselves But unto them which are called c. where we have these two Parts chiefly considerable First the success of the Gospel considered simply in it self Christ the power of God c. Secondly the Parties to whom it is thus laid down two manner of ways First in their Personal Qualification To them which are called Secondly in their National qualification Both Jews and Greeks To these it is thus effectual and successful We begin first of all with the Parties and that first of all in their Personal Qualifications To them which are called By called here we are to understand as I have in part intimated already those which are