Metropolitan Tabernacle Pulpit · Sermon No. 2594
“And I, brethren, ifI still preach circumcision, why do I still suffer persecution? Then is the offense of the Cross ceased.” Galatians 5:11.
THE religion of Jesus is the most peaceful, mild and benevolent religion which was ever promulgated. When we compare it with any set of dogmas invented by men, there is not one of them that can stand the least comparison with it for gentleness, mildness and love. As for the religion of Mohamed, it is the religion of the vulture—but the religion of Jesus is that of the dove—all is mercy, all is mild. It is, like its Founder, an embodiment of pure benevolence, Grace and truth.
And yet, strange to say, gentle as the Gospel is, and inoffensive as its professors have always proved themselves to be, when they have acted rightly—not resisting evil, but submitting to it, whatever it might be—yet there has never been anything which has caused more disturbance in the world than the Christian religion! It is not a sword and yet it has brought war into the world. It is not a fire and yet it has consumed many old institutions—and has burned much that men thought would last forever. It is the Gospel of peace and yet it has parted the dearest friends and caused terrible feuds and confusions everywhere! Though in itself it is all gentleness, yet it seems as if the standard of the dove were the standard of battle and as if raising up the peaceful Cross had been the signal for war, like the blood-red fiery Cross which of old they passed through Scotland to summon the clans to battle! Strange, yet strangely true it is, that the Cross of Christ has always been an offense and that it has provoked the fiercest battles and the sternest strifes which men have ever had with their fellow men.
In considering our text I shall, first, speak to you a little concerning what “the offense of the Cross”is. Secondly, as to how men show their offense against the Cross. Thirdly, I shall have a little to say to those who are offended at the Cross, to show them their folly. And, lastly, I shall conclude by an inference or two, for the special benefit of Christian ministers and the Church at large.
I. Let us enquire, first, WHEREIN DOES “THE OFFENSE OF THE CROSS” CONSIST?
Our limits forbid any attempt to be elaborate and we commence by saying that “the offense of the Cross” lies, first, in the way in which it deals with all human wisdom. The philosopher puts his glasses to his eyes, looks at the Cross and then says, “I cannot see anything so very wonderful in it—even with these splendid glasses of mine, which can see more than that poor, humble peasant! I do not care about such a system of religion as that—any simpleton can understand the Cross.” So he passes by and merely sneers at it.
The man who loves controversy comes to the Gospel and finds that there is in it pure dogmatism. Such things are said to be true and sinners must believe them—or else be damned. “I shall not do so” he says. “I shall not yield implicit faith to the Gospel. I like disputing upon points of doctrine. I like to argue against them. I shall not listen to your preacher who says, ‘This is the Truth of God, the whole Truth of God and nothing else but the Truth.’ I will not hear the man who speaks thus authoritatively! I like men who will give me margin enough to doubt, who let me believe what I like and no more. I prefer to use my reason and common sense.” When you come to talk with him about the religion which says, “Believe that or else be lost. Believe that or else be shut out of the pale of salvation,” he turns on his heels and says,
“I will not believe any such thing!” And when he asks what it is he is to believe, he professes himself to be wiser than the Word of God! “What?” he says, “believe in the Atonement? I can’t—it is contrary to my common sense. Believe the Doctrine of Election? Why, it shocks my humanity! Believe in the total depravity of human nature and the impossibility of being saved without being born again? Why, I cannot receive such teaching for a single moment! It is contrary to all that the scholars have ever taught and different from what any philosopher ever would have invented! So I shall not receive it.”
And he turns away with an anathema against the Cross. He cannot bear it because of its great simplicity! If he could describe it as being so amazing that he could by no means make the common people comprehend it—and that it was only because of his gigantic intellect that he was able to understand it, himself—he would not mind accepting it! But as it is so plain and simple, he turns away from it in disgust. He cannot bear the Gospel of the Cross—it has not worldly wisdom enough in it for him—and he either does not know or he forgets that the knowledge of Christ Crucified is the most excellent of all the sciences, and that never is reason so glorified as when it humbly sits down under the shadow of the Cross!