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Verse 32, 33. For they stumbled at the stumbling stone, as it is written, Behold I lay in Sion a stumbling stone, & a rocke to make men fall, and euery one that beleeueth in him shall not be ashamed
VVHat is the drift of this Text?
To giue a reason why the Iewes belee∣ued not in Christ, which is this: because Christ became
to them a stone to stumble at, that is, they were offen∣ded at him, therefore they woulde not beleeue in him, but wilfully refused him, and crucified him as an euil do∣er. This is prooued by two Testimonies out of the Pro∣phet Esay, as Chap. 8, 14. and Chap. 28, 16. in which pla∣ces God did foretell this thing, so as it comes not by chance, but by Gods prouidence.
What things are wee to note out of these Testimonies generally?
These things: First, who laide this stone, to wit, God, [I lay.] Secondly, who is this stumbling stone; Christ* 1.1 in whom we are to beleeue. Thirdly, where it is laid [In Sion the visible Church.] Fourthly, to what end it is laide, to stumble at it. Fiftly, what it is to stumble at this stone; not to beleeue in Christ. Sixtly, what will be the condi∣tion of such, euen shame and eu rlasting confusion, set out by the contrary; for they shall not bee ashamed but saued, which do trust in him.
Come to the Interpretation of the words, and tell vs who are these [They?]
Such as bee called Israelites, verse 3. that is, the people of the Iewes, which liued in the time of Christ and his Apostles.
What is meant by the stumbling stone?
Christ as Peter expounds it, 1 Pet. 2, 6. where the prophesie of Esay is applyed to Christ. Christ is a stum∣bling stone, not properly of his owne Nature: for so hee is a precious stone, a corner stone, a stone of Triall; but accidentally by the fault of men, which through wilfull blindnesse stumble at him, and so take hurt; not actiuely to make men stumble, but passiuely, because men fall & dash themselues against him.
What is it to stumble at this stone?
To take offence and bee hindered in the way of their saluation, or to be made the worse: this the Iewes did not iustly but vniustly, so as it was an offence not gi∣uen but taken.
What things were therein Christ, where-with they might take offence?
First, the outward vilenesse of his person, beeing to see to a meane contemptible man. Esay 53. 2. Second∣ly, the base condition of his kingdome beeing without worldly state and glory. Iohn 18. 36. Thirdly, the pouer∣ty of his Disciples and followers, being Fishers and other tradesmen. Math. 4, 18. Fourthly his conuersation, be∣cause he kept company with sinners. Math. 9, 10. Fiftly, his doctrine, because hee reproued their superstition, coue∣tousnesse, and hypocrisie, Luke 16. Math. 23. teaching that remission of sins and eternal life is not to be got by obser∣uing of Moses law, but by beleeuing in him and in his Fa∣ther. Lastly, they reproched as his humane nature, saying hee was a friend to Publicanes and sinners, so his diuine nature too, saying he cast out Diuels by Belzebub Prince of Deuils. Mat. 12. So deep offence they took at Christ in the former respects, that in stead of beleeuing in him, they blasphemed him, and rayled against him.
What doctrine is to be learned from these first words,* 1.2 [they stumbled &c.?]
That there are two sortes of offences, one giuen another taken, when men hinder their owne saluation by taking an offence, when no iust cause is giuen. Secondly,* 1.3 as none must giue offence to others, so men must beware* 1.4 how they take any offence; the reason is, because a woe is due to such as vniustly take offence: Woe be vnto the world because of offences, Math. 18. yet greater punishment be∣longs to such by whome the offence commeth. Thirdly, such as take offence doe hurt their own saluation, and hin∣der their course of godlinesse; as a man which stumbleth at a stone through ouer-sight, which he might auoide, hin∣dereth his race and looseth the price: so by offences taken, our proceeding in godlinesse is stayed and interrupted or broken off.
What vse of this poynt?
It serues to warne all to get strength and wise∣dome
that they be not turned out of the way, with eue∣ry light matter, or with euery occasiō or shew of offence. Secondly, it serues to reproue such as easily giue ouer their profession or care of wel doing, whē no cause is ministred, but like the Iewes are troubled and hindred in their Chri∣stian race, for the sewnesse or meanenes of true professors; or for the simplicity of the ministers, or of their preaching, or for the doctrine sake which they teach, and because o∣ther Ministers or Magistrates doe their duties: to fall at such thinges as shoulde strengthen and builde vs vppe, is a signe of great weaknesse: they are in excusable who can∣not resist an offence giuen, but to drawe and pull offen∣ces to our selues when none are giuen, this is intollera∣ble.
What other doctrine from verse 32?
That the trueth must still be vrged, though wick∣ed men be offended at the word, the Apostles did not for∣beare to preach the Gospell of Christ, though the Iewes were offended at it, and persecuted both Christ and the preachers of it; so did Christ proceed in his office, though Pharises, false Prophets and wicked men weere displeased and vrged, so must Christs Ministers doe.
Who be they which stumble at the doctrine of Christ now?
Two sorts especially; first wicked liuers. Second∣ly, Popish and supersticious persons, who barke like dogs against the whole some words of Christ; as free and abso∣lute predestination, free iustification by faith, at the bon∣dage of mans will to goodnesse, at the doctrine of the Sa∣craments, that grace is not tyed to them, but sealed by them.
Must still Gods Ministers for all this goe forward to preach, and the people to professe these and such like truthes?
They must so, after the example of Christ, the Pro∣phets and Apostles: also GOD hath commaunded vs to preach, aud hath put the office vpon vs; and therefore wo to vs if we doe it not. Lastly, whether men stumble at the
doctrine, or meekely receiue it, yet it is still a sweete sa∣uour to God, euen when it is a sauour to death, as well as when it is a sauour to life.
What vse of this point?
It giueth admonition to Ministers and people, not to faint or goe on lesse couragiously in their holye religion because of scandals, which be as rife as stones in the strectes, or blockes in the high way; and thus will God try our stability.
But what else is to be learned from hence?
That the force of incredulity is such as can alter the nature of things, and make Christ, the worde, sacra∣ments, Ministers, creatures, and benefits, yea God him∣selfe (who all be good) to become occasions of the grea∣test euill. As nothing is so euill but Gods infinite good∣nesse and wisedome can draw good out of it, as out of mans fall, and Iudas treason, and the Iewes abiection: So nothing is so good but mans sin can make it perniti∣ous and hurtfull to him, euen Christ to bee a stumbling stone.
What learne we by this that God laide this stone?
That nothing falleth out in the world or in the Church, but by the decree and appointment of God.
What doth this teach vs, that this stone is laide in Sy∣on, in the visible Church?
That more miserable is the case of vnbeleeuing Christians, then of other Infidels; because by falling on Christ, they deserue to haue him fall vpon them with more waight of vengeance: they which heare the doc∣trine of Christ, and receiue it not, haue the greater sinne, Iohn; 9, 41. Iames, 3, 2. Woe Corazin, &c. and it shall be easier for Sodome then for Caparnaum.
But was this Gods purpose to make men stumble, by laying this stone in their way?
God indeed had set Christ, to be the rising and fall of many, Luke, 2, 34. A stone precious to such as be∣leeue, but a rocke of offence to disobedient ones, 1. Pet.
2, 6. But this is to bee imputed to the wickednesse of men, who turne to their destruction, that which might haue been to their wealth; howbeit this is certaine that howsoeuer God delight not in the stumbling and vnbe∣leefe of reprobates, (as their contumacy is a sinne,) yet as it is a punishment of former sinnes, and a meane to ma∣nifest his iustice, he hath willed and determined it.
What more is to be learned from verse 33?
That vnbeleeuers are in a most miserable 〈◊〉〈◊〉, because they refuse Christ, out of whom nothing is to be lookt for, but confusion and death eternall. Secondly, that most happye are such as haue founde mercy to be∣leeue, because they shall enioy the thing in which they doe beleeue, and therefore shall not be put to confusion. Whereas such as through vnbeleefe make hast to be ius∣tified by their owne merites, shall misse of true righte∣ousnesse, whereof will follow extreame confusion. Men which run headlongly without looking what is in their way, doe stumble and take harme, yea sometime to their vndooing. So it fareth with all vnbeleeuing persons. which hasten vnto saluation by their owne running and working, not thinking of Christ, to become righteous through faith in him, they doe misse of that they shotte and aymed at, and meete with extreame confusion. Fi∣nally, once for all I note it, that in the disputation of righteousnesse by works, or by faith, heere in the end of this Chapter, and in the beginning of the next, as in ver. 3. and in the 3, 4, 5. Chapters of this Epistle, it is at any* 1.5 hand to be taken heed of, that wee vnderstand no other faith but that which worketh by charity, Gal. 5. which purifieth the heart, Acts 15, 9. which hath vertue and godlinesse ioyned with it, 2. Pet. 1, 6, 7. which hath re∣pentance for a necessary companion and fruite, Acts, 20. 21. which is shewed by works, Iames, 2, 18. For though wee teach that onely faith iustifieth, yet this iustifying saith is not alone, but as a Queene, is attended with a traine of Christian graces. As I obserue this in behalfe of the Papists, which falsly charge vs to set foorth to the
people in our bookes and Sermons, a bare, barren, idle, and dead faith; so in regard of certaine other Heriticks, Seruetus executed at Geneua, and Sorinus, and Harminius, Bertius, who of late troubled the Churches in Holland & Zeland. I further note that wee eschue (as a Shelfe or Rocke) their dangerous (if not blasphemous) conceite, that faith properly taken, or the act and worke of belee∣uing, doth iustifie vs, and is accounted to the beleeuer for perfect righteousnesse with God, as if in his owne person he had done the law fully: which erronious con∣ceite crosseth the exposition of all Christian Churches and Diuines, expounding this proposition (we are iusti∣fied by faith) figuratiuely. (Faith, by a Metonimie or Me∣talepsis, put for the obiect Christ applied by faith) and all those plaine Scriptures which say, the obedience of one man made vs righteous, Rom. 5, 19. and, Christ is made to vs of God righteousnesse, 1. Cor. 1, 30. and, wee are made the righteousnesse of God in him, (not in vs, in our faith) 2. Cor. 5, 21. and Christ the end of Law (not faith) for righteousnesse, Rom. 10, 4. And fighteth also with such texts as make equipollent these propositions, a man is iustified by faith, and a man is iustified by the blood of Christ, by the redemption of Christ, Rom. 3, 23, 24, 25. Lastly it is repugnant to all sound reason; for faith (or to beleeue) it is a worke, and all works vni∣uersally (both of Law and Gospell) bee excluded from iustification (as works:) also it is but one part of legall iustice to beleeue God, ergo not our whole iustice; yea it is vnperfect & contaminated with ignorance, doubting, &c. How then can it absolue vs before the most iuste Iudge?
Parts.
1. Doctrine.
2. Doctrine.
Reason.
Note.