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SERMON XXI.

THE GLORIES OF CHRIST'S CROSS.

SERM.
XXI.

[1 Tim. 3.
16.]

GAL. vi. 14.

But God forbid that I should glory, save in the cross of our Lord Jesus Christ; by whom the world is crucified unto me, and I unto the world.

WITHOUT Controversy, "great is the mystery of godliness: God was manifest in the flesh," and crucified in it too. What is, if this be not, an unconceivable mystery? That [Phil. 2. 6- "He, who being in the form of God, thought it not robbery 8.] to be equal with God;" that He should "make Himself of no reputation;" that He should "take upon Him the form of a servant;" that He should "be made in the likeness of men;" that He "being found in fashion as a man, should humble Himself;" that He should become obedient, "obedient unto death, even the death upon the cross!" This so far exceeds man's understanding, that none could ever have thought it possible, nor so much as have ever thought at all of it, if it had not been revealed. And when it was revealed by God Himself, and preached by His Apostles, men were generally so far from believing it, that some were scandalised, 1 Cor. 1.23. others laughed at it; "We," saith St. Paul, "preach Christ

crucified, to the Jews a stumbling-block, and unto the Greeks foolishness." The Jews, who expected a temporal Messiah, one that would advance them above all the people upon earth; they were mightily offended, to hear the Apostles say, that Jesus, whom "they had crucified," was the Messiah or Christ and the Greeks, who pretended to wisdom and knowledge above all other people, they derided them, look

ing upon all they said about it, as proceeding only from their ignorance and folly. This was the general opinion both of Jews and Gentiles, concerning the cross of Christ : but what saith the Apostle, by the inspiration and direction of Almighty God? "The preaching of the cross," saith he, 1 Cor. 1.18. "is to them that perish, foolishness; but unto us who are saved, it is the power of God." It is "foolishness" only to those that "perish;" and who therefore perish, because they reckon the only way, whereby they can be saved, foolishness but to those who are called and "saved," it appears to be, as it really is, "the wisdom of God, and the power of Ver. 24. God." And therefore the same Apostle, by the same authority, saith, in another place, "I am not ashamed of the Rom. 1. 16. Gospel of Christ; for it is the power of God unto Salvation, to every one that believeth; to the Jew first, and also to the Greek." It is the only means of Salvation, without which, no man ever was or can be "saved;" and it is so powerful a means, that every one that believeth, whosoever he be, may be thereby "saved." And therefore how much soever other people might despise or vilify the "cross" of “Christ,” he was "not ashamed to preach" it; yea, he was so far from being ashamed, that he gloried in it: for having told the Galatians, that they who should constrain them to be "circumcised," did it only "lest they themselves should [Ver. 12.] suffer persecution for the cross of Christ;" and that they might "glory in their flesh," being circumcised as theirs was, [Ver. 13.] so bringing them over to their opinion and party; he takes occasion from thence, to break forth into this pathetical Divine expression, "But God forbid that I should glory, save in the cross of our Lord Jesus Christ; by whom, or whereby, the world is crucified unto me, and I unto the world."

I say, "by whom, or whereby," for the words in the original, do, may be referred either to "Christ" or the "cross;" and accordingly our translation retains both senses, one in the text, the other in the margin, but both amount to the same thing: for what the "cross" doth, it doth it only by the power of Christ, as crucified upon it: and what Christ doth in this great work, He doth it by virtue of His "cross," or that death which He there suffered; and which

XXI.

SERM. therefore is to be always understood by the "cross" of Christ: not the "cross" simply or abstractedly in itself, but as it was the " cross upon which Christ died for the sins of the world, and so denotes the death which He suffered upon it. And if we may distinguish between "Christ" and His cross," in this case, His "cross" may seem more particularly related to, from the Apostle saying, that the "world was thereby crucified to Him, and He to the world."

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But that which is chiefly to be here observed is, that the Apostle, when inspired, acted and governed wholly by the Spirit of God, looked upon all things in the world as nothing in comparison of the "cross," or death of our Lord "Jesus Christ," and therefore did not only "glory" in that, but in nothing in the world besides; yea, he abhorred the thoughts of "glorying" in any thing else, and begged of God he might never do it: "Be it far from me," saith he, or, "God forbid that I should glory, save in the cross of our Lord Jesus Christ." From whence we may learn, that all who are sanctified and led by the Spirit of God, as he was, set that value upon the "cross" of "Christ," that they do not only "glory" in it, but they "glory” in it only. Though they do not worship it, as the ignorant Papists do, yet they "glory" in it; and that too, not only above all things else, but so as to "glory" in nothing at all else. And so we must too, if we desire to be like them: which therefore that we may, I shall first shew, that we have no reason to "glory" in any thing without this; and then, what infinite cause we have to "glory," as the Apostle did, "in the cross of our Lord Jesus Christ."

As for the first, we see how all men are naturally apt to "glory" in something or other which they have or do; that is, they value themselves upon it, they applaud themselves for it, they boast of it to others, or, at least, pride and please themselves with the thoughts of it, conceiting themselves to be some way or other better for it. Neither is there any thing upon earth, but some or others thus "glory" in it: but the most common things, and to which all others may be referred, are those specified by the Prophet; saying, in Jer.9.23,24. the name of God, "Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory

in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the Lord, which exercise loving-kindness, judgment, and righteousness in the Earth." Where we see there are three things wherein Almighty God requires us not to "glory," and only one wherein He would have us do it: the three which contain, in a manner, all that is in this world, are, wisdom, power, and riches, which they who have are very apt to "glory" in; and, at first sight, they may seem to have cause to do so, seeing they are such things as men generally set a great value upon: and they who are possessed of them, being but few in comparison of those who are not, they may seem to be thereby distinguished from, and advanced above the common sort of mankind; and therefore may be thought to have reason enough to "glory" in them: but whatsoever men may do, be sure God doth not think so, but expressly commands the contrary. And if men would but impartially consult their own reason, they would find none to "glory" in such things, but all the reason in the world to obey God, in not glorying in them; for what is the wisdom of this world, but folly? What is the strength, but weakness? What are the riches, but poverty and want in the eyes of Him to whom all things "are naked and open?" As He [Heb. 4. hath sufficiently demonstrated, in preferring those who have them not before those who have them; and confounding those who have them by those who have them not: "For," 1 Cor. 1. as His Apostle saith, "ye see your calling, brethren, how 26-29. that not many wise (men), after the flesh, not many mighty, not many noble (or rich), are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty: and base things of the world, and things which are despised, hath God chosen; yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence." All which words I have produced at length, because they may serve as a comment upon those of the Prophet before quoted, shewing us what little reason men have to "glory" in "wisdom," or "strength," or "riches;" or rather, what

13.]

31.

XXI.

SERM. great reason they have not to "glory" in them, according as is there commanded. And that the Apostle in this had an eye to that place of the Prophet, appears from his appealing to it, immediately after the words above recited, 1 Cor. 1.30, saying, "But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that according as it is written, he that glorieth, let him glory in the Lord." For this being written in the said place, it is plain that the Apostle had respect to it, and hath given us also the true meaning of what God there commands us to "glory" in, saying, "But let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the Lord, which exercise loving-kindness, and judgment, and righteousness in the earth:" even that this is to be understood of God our Saviour, who is "made unto us wisdom, righteousness, sanctification, and redemption;" and who therefore exerciseth loving-kindness, judgJohn 1. 17. ment, and righteousness in the earth: "For the law was given by Moses, but (loving-kindness, or) grace and truth came by Jesus Christ." And it came by Him, by virtue of the death which He suffered upon the "cross;" which therefore is the same thing in effect that we are there commanded to "glory" in: for we had never known the Lord, nor that He exerciseth those Divine perfections, but by means of the cross," upon which He died, and by virtue whereof He still continues to exercise them in the earth. So that all our glorying must still be resolved, at last, into the "cross of our Lord "Jesus Christ." And therefore when the 2 Cor. 12.9. Apostle speaks of his glorying in other things; as, I will 1 Cor. 9. 15. rather glory in my infirmities;" "It is better for me to die, 2 Cor. 1. 12. than that any man should make my glorying void;" "This is our (glorying, or) rejoicing, the testimony of our conscience." In these and suchlike places St. Hierom rightly observes, Quod omnis illa gloriatio, ad crucem relata, gloria Comment. crucis sit: That all such glory having a relation to the cross, is the glory of the cross.' Et quicquid dignum in virtutibus perpetratur, hoc fieri ob Domini passionem: 'And whatsoever is worthily performed in any virtue, is done by reason of our Lord's passion.' For it is only by virtue of that, that we can do any thing that is good and acceptable

[Hieron.

tom. iv.

lib. iii. in Gal. 6. p.

316.]

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