Christ, and specially of his Passions and Humiliation: Therefore this way of preaching is most excellent.
Vers. 3. And I was with you in weakness, and in fear, and in much trembling;
I, being mindful of humane infirmities, in the midst of dangers, composing my self to humility without pride, preached amongst you, and carried my self pen∣sively and tremblingly in my duty: Therefore the preach∣ing of the Gospel plainly is the excellentest way.
Vers. 4. And my speech, and my preaching, was not with entising words of mans wisdome, but in demon∣stration of the Spirit, and of power.
My speech and preaching never glistered with the a∣cuteness of wit, or humane Philosophy, nor with fine∣ness of words fitted for perswasion, but in the evidences of Scripture, and sound truth, in which the Spirit shewed himself powerfully, and worked in your hearts: Therefore this kind of preaching is most excellent.
Vers. 5. That your faith should not stand in the wis∣dome of men, but in the power of God.
Giving a reason of his practice, why hee refrained himself from Humane Eloquence in his speeches, hee adds the fift argument: If I had made use of artificial expressions to convert you to the Faith, Humane Elo∣quence had been the cause of believing the Gospel a∣mongst you Corinthians, and not the naked truth, (which is said to bee the power of God, because God works powerfully by it in his people) and so the Faith of the Corinthians had been grounded upon the deceitful foun∣dation of Humane Eloquence; but when any one by E∣loquence is moved to believe, hee may bee moved also by greater Eloquence to forsake the truth of Faith: There∣fore it follows, that this plain way of preaching is most excellent.
Vers. 6. Howbeit, wee speak wisdome amongst them that are perfect; yet not the wisdome of this world, nor of the Princes of this world, that come to nought.
Argum. 6. From the comparing the Gospel and Hu∣mane Wisdome together: That the Gospel hath its own proper wisdome, eloquence and lustre (in this plain kind of preaching) any one of years may bee judge; nei∣ther can it more admit of the dressing of Humane Wis∣dome, than the most beautiful face admits of painting. In those that undertake to preach the Gospel, the help of Humane Wisdome is requisite, not the splendour of it in preaching.
Wisdome] His comparison of Divine Wisdome in its plainness of speech, with worldly wisdome, is eight∣fold.
The first Comparison; They that are perfect, or grown up in the School of Christ, which have their senses exer∣cised, to discern good and evil, this Wisdome of the Go∣spel they apprehend, admire, and magnifie; but that which is Humane, they suspect, and only they that are Novices, and ignorant altogether of Divine things, admire it.
Not of this world] Comparison 2. Humane Wisdome is only of this world, or temporary; but the wisdome of the Gospel is of the world which is to come, or Eter∣nal.
Of the Princes] Comparison 3. Humane Wisdome is of men, who although they are accounted by the world for Princes, yet they perish with their wisdome, and come to nought.
Vers. 7. But wee speak the wisdome of God in a my∣stery, even the hidden wisdome which God ordained, before the world, unto our glory.
The other part of the Comparison; The Wisdome of the Gospel, is the wisdome of the Living and Eternal God, because it was wisely contrived of God, and because in it the wonderful Wisdome of God is revealed, touch∣ing the Salvation and Redemption of men.
In a mystery] Comparison 4. Humane Philosophy is common and obvious to every one that is indued with the gifts of Nature; but the Wisdome of the Gospel is a Mystery, or hidden wisdome, because it is not under∣stood by natural reason, as Humane Philosophy, but by Supernatural Revelation.
Before the world] Comparison 5. In the antiquity of it, the Wisdome of the Gospel is not of yesterday, but ordained of God before the world: But Humane Phi∣losophy is an invention lately found out, and not yet per∣fected or finished.
Glory] Comparison 6. The Wisdome of the Gospel appertains to Glory and Salvation, especially of us who live under grace: But Humane Wisdome, compared with this, appertains not to salvation, but vain specu∣lation.
Vers. 8. Which none of the Princes of this world knew: for had they known it, they would not have crucified the Lord of Glory.
Comparison 7. Humane Wisdome may consist with the not knowing of Christ, but Divine Wisdome cannot. This comparison is confirmed by experience, because the chief heads of the Jews, and the Rulers of the Gen∣tiles, (who in respect to their wisdome, seemed to get a name in the world) understood nothing of the Wisdome of the Gospel, which hee proves by this instance, be∣cause had they known any thing of the Gospel, they had either out of reverence to the Divine Power, or out of fear been wary of Crucifying the Lord of Glory so igno∣miniously.
Vers. 9. But as it is written, Eye hath not seen, nor ear heard, neither hath entred into the heart of man, the things which God hath prepared for them that love him.
Comparison 8. By which hee confirms and illustrates the fourth and sixth comparison: The object of Humane Wisdome, is apprehended by the external senses, and the understanding, or the natural light of reason; but the object of that Wisdome which is unfolded in the Gospel, containing those things which Christ hath procured for us, (to bee enjoyed in this present, and in the world to come) cannot bee apprehended, either by the outward senses, or the understanding, founded in sensible things, or by the discourse of reason, without revelation, be∣cause the knowledge of it, (as Isaiah speaks, Chap. 64.14.) cannot come into the heart of man naturally. From all the parts of this comparison arises
Argum. 6. The Wisdome of the Gospel, which the plain way of preaching it, best opens, far excells all hu∣mane wisdome, which only the wisdome of words (used for preaching) opens, and that with obscuring the wis∣dome of the Gospel: Therefore the preaching of the Go∣spel in simplicity, is for the best. The sum of all is, plain∣ness of speech shews to the hearers the depth of the wis∣dome of God; but wisdome of words, shews how learned the Preacher is in humane wisdome.
Vers. 10. But God hath revealed them to us by his Spi∣rit: for the Spirit searcheth all things, yea, the deep things of God.
Hee illustrates this Doctrine, by answering two Obje∣ctions.
Objection 1. From whence therefore do you know the Gospel? Hee answers, From the revelation of the Spirit through Faith, wee understand the subject of the Go∣spel, which hee confirms from the end and properties of the Holy Spirit, which is given unto us; because the Holy Ghost, as it were by searching, perfectly knows all things, even the hidden things of God, and reveals to us these mysteries.
Vers. 11. For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God.
This property of the Spirit, hee proves by way of comparison; As the Spirit of a man can best know the