1 Corinthians 2

ANd I, brethren, when I came unto you, came not with excellency of speech, or of wisdom, It should seem by the Apostles so often declaring against that vanity, that even that Age much admired a stile, and Ministers in sacred things delivering their minds, not in a mere decent, but in a lofty, high-flown phrase, and that they S. Paul, because his phrase did not so tickle their ears. The Apostle had declared against this, Chap. 1.17. there he called it the Wisdom of words; here he calls it, an excellency of speech, v. 4. the inticing words of mans wisdom: Chap. 4.19. the words of them that are puffed up; puffed up with conceits of their own parts and abilities. S. Paul declares, that this was not his way of preaching, he came to declare to them the Gospel, which he calleth the Testimony of God: this needed no fine words, and excellent phrase, and language to set it forth. declaring unto you the testimony of God.

For I determined not to know any thing among you, save Jesus Christ, and him crucified I did not value my self upon any piece of knowledge I had attained, saving only that of Christ, and him crucified; or, I determined with my self to carry my self amongst you, as if I knew nothing of Arts, or Sciences, or Languages, but only Christ and him crucified. Not to make any thing else the subject of my publick discourses, I was acquainted with the Jewish Law, Rites, and Traditions, with the Heathen Poets and Philosophers. I troubled you with none of these in my Pulpit-discourses, my whole business was to open to you the Mysteries of the Gospel, and to bring you to a knowledge of and an acquaintance with Jesus Christ; this was my end, and the means I used were proportionable to it..

And I was with you in weakness, and in fear, and in much trembling Either in a weakness of stile, I used a plain, low, intelligible stile, studying rather to be understood by all, them admired by any. Or in weakness of state, in a mean and low condition; for we read, Acts 18.3. that he wrought with his hands at Corinth. So Acts 20.34. or i may be in a weak of body; or it may be he means humbleness of mind and modesty, which to worldly eyes looks like a weakness of mind: and in much fear and trembling either with respect to the Jews, and the danger he was exposed to from them, or with respect to the greatness of his work, lest they should refuse the Grace of the Gospel, by him brought and offered to them; so as (faith he) you might see that all the work was Gods, I but a poor instrument, contemptible with respect to my outward quality, appearing poor and mean in my phrase and stile, and whole behaviour amongst you..

And my speech and my preaching Either here Pauls speech and preaching signifieth the same thing (expressed by two words) or else speech referreth to his more private conferences and discourses with them, and preaching signifieth the more publick acts of his Ministry, neither of them was, was not with inticing words of mans wisdom with the perswasive or inticing words of mans wisdom. What these perswasive words of mans wisdom are, will quickly appear to any that considers there are but two humane Arts that pretend to any thing of persuading, Rhetorick and Logick, or the Art of Reasoning. Rhetorick perswadeth more weakly, working more upon the affections, than upon the understanding and judgment. Logick, or the Art of Reasoning, more strongly working upon the understanding and judgment, and teaching men to conclude from connate natural Principles. Now says Paul, my preaching was neither of these ways, I neither studied neat and fine words and phrases, nor did I make it my work to demonstrate Gospel-Propositions to you from Principles of natural Reason. Object. Ought not then Ministers now to use such words? Answ. A learned Popish Writer says, That at that time it was the will of God, that his Ministers should use plain speech; but it is otherwise now, the using of words studiously composed and ordered, being now the ordinary way to persuade others. But after this rate any thing of the Will of God may be evaded, it is but saying, that it was the will of God indeed then, but not now. But 2. The thing is false. It was then as much as now the ordinary way of persuading to use Rhetorical phrases and rational demonstrations. 3. Although now this be the ordinary method of persuading men of learning and capacities, yet for the generality of people it is not so. 4. The Apostles reason, v. 4. holds now as much as ever. It is the way to make Christians Faith stand in the wisdom of men, not in the power of God. Object. Ought then Ministers to use no study, but talk whatever comes at their tongues end, and to use no reason to prove what they say? Answ. By no means. 1. It is one thing to study matter, another thing to study words. 2. Nay it is one thing to study a decency in words, another to study a gawdry of phrase. It is an old and true saying, Verba sequuntur res, Words will follow matter, if the Preacher be but of ordinary parts. In the study of words we have but two things to attend: 1. That we speak intelligibly, so as all the people may understand. 2. That we speak gravely and decently; all other study of words and phrases in a Divine is but folly and vanity. 3. We ought to use our reason in our preaching, but reason works two ways. 1. Either making conclusions from natural and philosophical Principles: or, 2. From scriptural Principles. We ought to study to conclude as strongly as we can what we say from Principles of Revelation, comparing spiritual things with spiritual, but not from all natural and philosophical Principles; for so we shall conclude, There is no Trinity in the Vnity of the Divine Being, because according to natural Principles, three cannot be one, nor one three: and against the Resurrection, because there can be no regress from a privation to an habit, &c. 4. Again, it is one thing to use our natural reason, ex abundanti, as an auxiliary help to illustrate and confirm what is first confirmed by Divine Revelation: another thing to use it as a foundation upon which we build a spiritual conclusion, or as the main proof of it. Pauls preaching was in words intelligible to his Hearers, and decent though, and with reason enough, but not concluding upon natural Principles, nor making any proofs of that Nature the foundation upon which he built his Gospel conclusions., but in demonstration of the Spirit But in demonstration of the Spirit. By which Grotius, and some others, understand Miracles, by which the Doctrine of the Gospel was at first confirmed; but Vorstius and many others better, understand by it the Holy Ghost's powerful and inward persuasion of mens minds, of the truth of what was preached by Paul. All Ministers preaching makes Propositions of Gospel-truth appear no more than probable, the Spirit only demonstrates them, working in Souls such a persuasion and confirmation of the truth of them, as the Soul can no longer deny or dispute, nor withstand the conviction of them., and with power And with power. By this term also some understand the power of working Miracles; but it is much better by others interpreted of that Authority, which the Word of God preached by Paul had, and preached by faithful Ministers still has, upon the Souls and Consciences of those that hear it. As it is said, Matt. 7.29. Christ taught them as one that had authority. And it is said of Stephen, Acts 6.10. They were not able to resist the wisdom and the spirit by which he spake. So the Gospel preached by Paul came to people, 1 Thess. 1.5. Not in word only, but also in power, and the Holy Ghost, and in much assurance: and was quick, and powerful, and sharper than any two-edged sword, piercing to the dividing asunder of soul and spirit, and of the joynts and marrow, and is a discerner of the thoughts, and intents of the heart, Heb. 4.12. And thus every faithful Minister, with whose labours God goeth along in the conversion of Souls, yet preacheth in the demonstration of the Spirit, and with power. Nor indeed can those Miracles, by which Christ and his Apostles confirmed the truth of the Doctrine of the Gospel, though they were a mighty proof, be in any propriety of speech, called a Demonstration, which properly is a proof in which the mind fully acquiesceth; so that it no longer denieth, or disputeth the thing so proved, but gives a firm and full assent to it: the Miracles wrought by Christ himself never had that effect: the Pharisees and the generality of the Jews believed not that Christ was the true Messiah and the Son of God, notwithstanding his Miracles. Nothing but the inward powerful impression of the Spirit of God persuading the heart of the truth of Gospel-Principles, can possibly amount to a demonstration, bringing the minds of men, though never so judicious and prepared, to a certainty of the thing revealed, and a rest, so as it can no longer deny, resist, dispute or contradict it, with this Pauls preaching was attended, not to every individual person to whom he preached, but to many, even as many as should be saved: he delivered the Doctrine of the Gospel freely, plainly, and boldly, not resting upon the force of his Rhetorick and perswasive words, nor yet to the natural force of his reasoning and argumentation; but leaving the demonstration, and evidencing of the truth of what he said to the powerful internal impression and persuasion of the holy and blessed Spirit of God, who worketh powerfully..

That your faith should not stand in the wisdom of men, but in the power of God Faith properly signifieth our assent to a thing that is told us, and because it is told us. If the Revelation be from man, it is no more than an humane faith. If it be from God, and we believe the thing, because God has revealed it to us, this is a Divine Faith. So as indeed it is impossible that a Divine Faith should rest in the wisdom of men. If we could make Gospel-Propositions evident to the outward senses, or evident to such Principles of Reason as are connatural to us, or upon such Conclusions, as we make upon such Principles, yet no assent of this nature could be Faith, which is an assent given to a Divine Revelation, purely because of such Revelation. An assent other ways given may be sensible demonstration, or rational demonstration, or knowledge or opinion: but Divine Faith it cannot be, that must be bottomed in the power of God. Nor ought any thing more to be the care of the Ministers of the Gospel than this, as to call men to believe, so to endeavour that their Faith may not stand in the wisdom of men (nothing but an humane Faith can do so.) This will show every conscientious Minister the vanity of not proving what he says from holy Writ: all other preaching is but either dictating, as if men were to believe what the Preacher says, upon his authority or philosophizing, acting the part of a Philosopher or Orator at Athens, not the part of a Minister of the Gospel..

Howbeit we speak wisdom amongst them that are perfect, Lest what the Apostle had seemed to speak before in defamation of wisdom, should reflect upon the Gospel, and give some people occasion to justifie against it their impious charge of folly, the Apostle there something corrects himself, affirming, that he and the rest of the Apostles spake wisdom, and what would be so judged by such as were perfect, not absolutely; for so there is no man perfect, but comparatively, that is, persons who have their senses exercised to discern betwixt good and evil, Heb. 5.14. or such as are of a true sound judgment, and are able to discern what is true wisdom. To such (says the Apostle) we speak wisdom, and it needs must be so; for wisdom being an habit directing men to use the best means in order to the best end, the Salvation of mens souls, being the best end, that Doctrine which directs the best means in order to it, must necessarily be wisdom, and the purest and highest wisdom. yet not the wisdom of this world, nor of the Princes of this world, that come to nought But says he, not what the Philosophers, or cunning Men, or Politicians of the World count wisdom; for all their wisdom is of no significancy at all, in order to the best end, the salvation of mens souls, and it will all vanish, and come to nothing at last..

But we speak the wisdom of God in a mystery We preach the Gospel, where the righteousness in which alone men can another day appear, and he accepted before God, is revealed from faith to faith, t is indeed a acred Secret, a Mystery to many men, but it is the Wisdom of God, a Doctrine directing the best means to the best end of man., even the hidden wisdom, which God ordained before the world, unto our glory It is hidden wisdom, it was ordained of God before the world for our glory, the way of salvation for man, which he had from all Eternity ordained and decreed, but it lay hidden in the secret Counsels of God, till the latter Ages of the World, when it pleased God to send forth his Son into the World to publish it, and after him to appoint us to be the Preachers and Publishers of it..

Which none of the Princes of this world knew Which Divine wisdom neither Caiaphas, nor Pontius Pilate, nor any considerable number of the Rulers of this Age, whether amongst the Jews, or amongst the Heathens, understood, though they heard of it.: for had they known it, they would not have crucified the Lord of glory For if they had so known it, as to have believed, and been persuaded of it, they would never have nailed to the Cross that person, who was the Head and Fountain of it, and the Lord of Glory; both with respect to his Divine Nature, as to which he was God blessed for ever, and also as Mediator, being the Author of Glory of those who believe. Nor would this ignorance at all excuse their crucifying of Christ, because it was not invincible, they had means sufficient by which they might have come to the knowledge of him, and have understood what he was, so as their ignorance was affected and voluntary..

But as it is written, Eye has not seen, nor ear heard, neither have entred into the heart of man, the things which God has prepared for them that love him The place where this is written is by all agreed to be Isa. 64.4. where the words are, For since the beginning of the world men have not heard, nor perceived by the ear, neither has the eye seen, O God, besides thee, what he has prepared for him that waiteth for him. It is so usual with the Penmen of holy Writ, to quote the sense of Texts in the Old Testament, not tying themselves to letters and syllables, that it is mightily vain for any to object against this quotation, as no where written in the Old Testament, but taken out of some Apocryphal Writings the sense of what is written. Isa. 64.4. is plainly the same with what he speakeht in this place, the greatest difference is, the Apostle says, Those that love him, the Prophet, Those that wait for him (which is the certain product and effect of love.) The whole 64. Chap. of Isaiah, and some Chapters following treat concerning Christ, so does this Text. Christ and his benefits are to be understood here, by the things that God has prepared for them that love him: which are set out as things not obvious to sense, not to be comprehended by reason. It could never have entred into the heart of men to conceive, that God should give his only begotten Son out of his-own bosom, to take upon him our nature, and to dye upon the Cross; or, that Christ should so far humble himself, and become obedient unto death..

But God has revealed them to us by his Spirit: God by his Spirit has opened our understanding to understand the holy Scriptures, the Types, and Prophecies of Christ, and what the holy Prophets have spoken of him both as to his Person and Offices. for the Spirit searcheth all things, yea the deep things of God For the holy Spirit being the third Person in the blessed Trinity, and so equal with the Father and the Son, searcheth the deep things of God, and so is able to reveal to us all the Counsels of God, whatsoever God would have men to understand concerning the Lord Jesus Christ. So as this Text is an evident proof of the Diety of the holy Spirit, he searching the deep things of God, and being alone able to reveal them unto men, so as they shall acknowledge, comprehend, and believe them..

For what man knoweth the things of a man, save the spirit of a man that is in him? Look as it is with a man, No man knoweth his secret thoughts, and counsels, and meanings, save only his own soul that is within him. even so the things of God knoweth no man, but the Spirit of God So it is as to the things of God, until God by his Spirit has revealed them to men, none knoweth them but the holy Spirit of God. It is true as it is with man: when he has by his tongue discovered his mind to others, they know it so far as he has so delivered it; but there is no man that discovereth all his thoughts and counsels: so God having in his Word revealed his Will, so far as he has plainly revealed it, men may know it; but there are deep things of God, Mysteries in Scripture, which till the Spirit of God has revealed to men, they know not nor understand; for none knoweth them originally, but the Spirit of God, who is himself God, and searcheth the deep things of God..

Now we have received, not the spirit of the world By the spirit of the world some understand the Devil, that evil Spirit which is in the world, and ruleth those that are worldly, carnal men: others understand a mere humane spirit, by which men understand and comprehend mere worldly things. The sense certainly is, we have not a mere worldly instruction and tutouring, we are not taught and instructed from the world (so the Spirit is put for the effects of the Spirit of the world.), but the Spirit which is of God, that we might know the things that are freely given to us of God But we are taught and instructed by the holy Spirit, by which we are taught, and know the things that are freely given us of God, whether they be Divine Mysteries, or Divine benefits, both what God has done for us, and what God has wrought in us..

Which things also we speak, not in the words which mans wisdom teacheth, but which the Holy Ghost teacheth Reason and all practice directeth men to speak and write of subjects in a stile and phrase fitted to the matter about which they write or discourse. Our subjects, says the Apostle, were sublime spiritual subjects; therefore I did not discourse them like an Orator, with an excellency of speech or wisdom (as v. 1.) or with the inticing or perswasive words of mens wisdom, as he had said v. 4. nor with words which mans wisdom teacheth (which is his phrase here) but with words which the Holy Ghost has taught us, either in holy Writ, or by its impressions upon our minds, where they are first formed., comparing spiritual things with spiritual Fitting spiritual things to spiritual persons who are able to understand them, or fitting a spiritual language to spiritual matter, speaking the Oracles of God as the Oracles of God, 1 Pet. 4.11. not declaiming like an Orator, nor arguing philosophically like an Athenian Philosopher, but using a familiar, plain, spiritual stile, giving you the naked Truths of God without any paint or gawdry of Phrase..

But the natural man There are great disputes here, who is meant by the natural man,. Some think that by the natural man here is meant the carnal man: thus 1 Cor. 15.44. the natural body is opposed to the spiritual body; besides, they say, that in the constant Phrase of holy Writ, man who is made up of flesh and spirit, as his essential parts, has constantly his denomination from one of them, and all men in the world are either carnal or spiritual, and that the Greek word signifies that soul and life which is common to all men, from whence all common motions and affections are, and is opposed to the holy Spirit, which dwells in the souls of them that are sanctified, by which they are led and guided, &c. Thus, say they, the natural man is one who is a servant to his lusts and corruption, under the perfect government of his Soul, considered merely as natural, all whose motions in that estate of sin and corruption are inordinate. Others think that the Apostle here speaks of such as are weak in the Faith, little ones, Babes in Christ, who had need of milk, not of strong meat, and are natural men in comparison of those more spiritual and perfect. In this sense indeed the Apostle, Chap. 3. v. 4. calleth them carnal. But there is nothing more plain, than that the Apostle under the notion of (which we translate natural man) here, understands all such as were not perfect and spiritual, such to whom God had not by his Spirit revealed the deep things of God, v. 10. such as had only received the spirit of the world, not the Spirit of God, by which alone men come to know the things that are freely given them of God, as v. 12. All these, though some of them are much better than others, having their minds more cultivated and adorned with worldly knowledge and wisdom, yet do not in their hearts (though they may with their ears) receive, that is, believe, embrace, and close with or approve of spiritual and Divine Mysteries, such Doctrines as are purely matters of Faith, standing upon a Divine Revelations. receiveth not the things of the Spirit of God a, for they are foolishness unto him For men of wit and reason count them all foolishness, being neither demonstrable by sense or natural reason.: neither can he know them, because they are spiritually discerned Niether can any man, no otherwise taught and instructed, so comprehend them, as to give a firm and fixed assent to them, or in heart approve them, because they are only to be seen and discerned in a spiritual light, the holy Spirit of God, which is the Spirit of wisdom and revelation in the knowledge of Christ. Eph. 1.17, 18. In lightning their understandings, that they may know the hope of his calling, and what is the riches of the glory of his inheritance in the Saints, and what is the exceeding greatness of his power to them that believe, according to the working of his mighty power, &c. Thus the Apostle gives a reason of what he had said, v. 8. That none of the Princes of the world knew the wisdom of God..

But he that is spiritual He that is spiritual, in this verse, is opposed to the natural man, in the former verse to. So that by spiritual here is understood, he that is taught by the Spirit of God, and is by him specially and savingly inlightned., judgeth all things, Discerneth or judgeth all things, that is, of this nature the Mysteries of God, which concern mans eternal life and salvation, not that every good Christian has any such perfect judgment or power of discerning, but according to the measure of illumination which he has received. yet he himself is judged of no man Yet he himself is judged of no man, it may as well be translated of nothing, and the term judged might as well have been translated examined, or searched, s it is in Acts 4.9. and 12.19. and 17.11. and 24.8. or condemned. The wisdom that is of God is not to be subjected to the wisdom of men, nor to be judged of any man, but only the spiritual man. The truth, which the spiritual man owneth and professeth, dependeth only upon God and his Word, and is not subjected to the authority and judgment of men, nor the dictates of humane reason: So as the spiritual man so far forth as he is spiritual, is neither judged by any man or by any thing. There are some that by he himself understand the Spirit of God, he indeed is judged of no man, nor of any thing; but that seemeth a much more strained sense..

For who has known the mind of the Lord, that he may instruct him? This phrase is taken out of Isa. 40.13. and was quoted by our Apostle before, Rom. 11.34. the sense of it as here used, is, for what natural man that never was taught and inlightned by the Spirit of God, could ever know the secret Counsels of God, and the Divine Mysteries of mans Salvation. Nor can any instruct him what to do. It is by some observed, that signifies by arguments to bring one over to be of his mind, which indeed is a kind of instruction. But we have the mind of Christ But (says the Apostle) we who have the Spirit of God given to us, dwelling and working in us, and instructing us, we have the mind of Christ; for the Spirit of Christ, which is our Teacher, knoweth his mind, and has revealed it unto us.