226 Sect. 3. That be, who glorieth, might glory in the Lord. inflaved as we naturally are to the Power of our Lufts, and the Dominion of Satan, we obtain 1 Cor. I. 31. by him compleat Redemption (m). So that we may now indeed boaft of our happy Change, in whatever Point of Light it be confidered; but it is a Boaft not of infolent Prefumption, but humble Gratitude; as it is written, (Jerem. ix. 23, 24. Ifai. lxv. 16.) "He that boafteth, let him boast "in the Lord, and in this, that he knoweth me, "who exercise loving Kindness, Judgment, and Righteousness on the Earth." Ver. 17. Ver. 18.. Ver. 21. Ver. 20. Ver. 23. Ver. 24. Ver. 26. Ver. 27. MAY 31 That according as it is written, He that glorieths. let him glory in the Lord. IMPROVEMENT AY Divine Grace form the Tafte of Minifters, and their Hearers more to this Doctrine of Chrift crucified! May he everywhere be preached; and that be accounted the trueft Wisdom of Words, by which bis Crofs may become moft efficacious. There cannot be furely a more evident Demonftration of Folly, or a more dreadful Token of approaching Ruin, than defpifing the Wifdom of GOD, and the Power of GOD. If we are ever fhaken by that Contempt for the Gospel, which fo many are continually ready, in our Age, to exprefs; let us recollect,. what glorious Effects it hath produced; whilft, in the Midft of fuch Illuftrations of the Wisdom of GOD, the World by all its Wisdom, knew not its Maker; how many Believers have been faved, how many by believing are daily brought into the Way of Salvation? In this View let us triumphantly fay, where is the Wife, the Scribe, the Difputer of this World: What has Wisdom, Learning, Difputation done, in Comparison of what the plain and fimple Doctrine of a crucified Saviour has wrought, and is continually working? Let us earneftly pray, that GoD would, by the Power of his Grace, difperfe the Prejudices of Men; that the Jews may not fo demand a Sign, as that Chrift crucified fhould be a Stumblingblock to them, nor the moft learned of the Gentiles fo feek after Science,. as that the Wisdom of GOD fhould feem Foolishness to them; but that. both may join in feeling, and owning, how Divinely wife, and how Divinely powerful, the Difpenfation of the Gospel is. Let us not be offended with our Calling, tho' fo few of the Wife, the Mighty, and the Noble, partake of its Benefits. If God hath chofen the weak (m) Wijdim, Righteoufnefs, &c.] Bos would render the Words, for of him, (in Chrift Jefus, who is made of GOD unto us Wifdom,) ye are Righteousness, Sanctification, and Redemption, that is,. compleatly, juftified, fanctified and redeemed. 227 Sect. 3. Reflections on the Wisdom of GOD being defpifed by the World. weak Things, they fhall confound the Mighty, and the Foolish, they fhall fhame the Wife. Never fhall we find ourselves truly happy, till we come to, feel, that we are naturally foolish and guilty, polluted and enflaved; and that our Wisdom and Righteoufnefs, our Sanctification and Redemption, Ver. 30. are in Christ, who is made unto us of GOD all this, and indeed all in all. Then shall we know, and not till then, what true Glory means, even when we can abase ourselves to the Duft in his Prefence, and have learned only to glory in the Lord. Ver. 31. SECT. IV. The Apostle farther illuftrates the Reasons for which he had declined all Oftentation of Eloquence, when he came among the Corinthians; and particularly infifts on the extraordinary Nature of the Facts and Doctrines he was to teach; which were of a much higher Original, than any Difcoveries which human Wit or Learning could make, and were to be traced up to the immediate Teachings of the Holy Spirit; their Nature being fo wonderful, that it was difficult for the corrupted Minds of Men to receive them, even when they were taught. I Cor. II. 1, to the End., 1 CORINTHIANS II. I. AND I, Brethren, when came to you, came not with Excellency of Speech, or of Wisdom, declaring I CORINTHIANS II. 1. HAVE obferved that the Defign of GOD in Sect. 4. . the Gospel is of a very humbling Nature, admirably calculated to stain the Pride of human 1 Cor. II. 1. Glory, and bring Men to boast in him alone. And with Truth and Pleasure, I can say to you, my Brethren, that in perfect Harmony with this wife and excellent Scheme, when I first came among you, I came not with the Pomp of Language (a), or worldly Wisdom, with the laboured Charms of Eloquence, or Philofophy: For I remembered, that (a) The Pomp of Language.] This certainly alludes to the vain Affectation of Sublimity and Subtilty, fo common among the Greeks of that Age, and very remote from the true Eloquence, in which, (as was obferved above,) our Apostle did so remarkably excel. Ff2 L'Enfant 228 2 For I determined not to know any Thing among you, fave Jefus Chrift, and him crucified. He had preached in the Demonftration of the Spirit; Sect. 4. that I was declaring to you no human Invention, declaring unto you, the which needed or admitted fuch Ornaments or Teftimony of GoD. 1 Cor. H. 1. Recommendations, but was exhibiting the Teftimony of GOD to a plain Fact, for which I produced authentick Evidence by vifible Divine Operations. I therefore endeavoured to exhibit it in as intelligible a Way as I could, and treated it as one who believed, that it really came from. GOD, and fo needed not the varnishing of human 2 Art. For I was previously determined in my Mind, that fond as I knew you were of refined Speculation, and polite Addrefs, I would appear to know (b), and employ myself to make known, nothing among you (c) but Jefus, as the Chrift, the great promifed Meffiah of the Jews, even. that crucified Perfon (d), against whom fo many Scandals are raifed. Yet did I refolve steadily to maintain the Doctrine of his Crofs, and endeavour to exalt its Honours wherever I came, not 3 excepting your opulent and polite City. to this Plan you know, I refolutely adhered, tho' I was with in Weakness, and in Fear, and in much Trembling; for I know I had Enemies about me on every Side, (Acts xviii. 6, 9.) and laboured under natural Difadvantages, (2 Cor. x. 10.). and the Force of the Prejudice, which I had to 4 encounter was ftrong. And you well know, that my Speech in private, and my Preaching in publick, [was] not in the perfuafive Difcourfes of hu you And man you 3 And I was with in Weakness, and in Fear, and in much Trembling. and 4 And my Speech; and my Preaching was not with enticing Words of Man's Wisdom, L'Enfant thinks, he refers to his not being perfectly.Mafter of the Greek Language in all its Purity and Elegance, with which the Corinthians fpoke it; but I prefer the former Senfe, as moft fuitable to the Original. (6) Appear to know.] In that Senfe, the Word ywow, is ufed by Pindar, (Olymp. xiii.) and it is moft natural to give it that Signification here. (c) Among you.] There feems a peculiar Emphasis in this Expreffion, as if the Apofle had faid, I did not change my ufual Method at Corinth, and you know with what glorious Succefs it was attended. (d) Even that crucified Perfon: xas lalor escupauexox] The Jews and Heathens probably gave Chrift this Name by Way of Contempt;. but St. Paul declares, that inftead of concealing this as an Infamy and Scandal, it was the main Thing he infifted upon; as indeed all the most important Doctrines of the Gospel ftand in a clofe and natural Connection with it. And no doubt but he took them in that Connection; for he refers in the Courfe of thefe Epiftles, to feveral Doctrines relating to the Father, and the Holy Spirit, as what he had taught them, tha' not expressly included in the Doctrine of the Crucifixion.. 3 (e) Perfuafive of Power; 229 that their Faith might depend on the Power of GOD. Wifdom, but in Demon- man Wisdom (e) Eloquence, or Philofophy, nor Sect. 4. ftration of the Spirit, and with that Pomp and Sophiftry of Argument, which the learned Men of the World are so rea- 1 Cor. II. dy to affect. But far from being contemptible on that Account, it had other much nobler Rocommendations; for it was in the Demonftration of the Spirit and of Power, by the most convincing Evidence, arifing, both from the Prophecies of the Old Teftament infpired by the Holy Ghost, and from the miraculous Energy, which he hath exerted in and by the Apostles, and other Minifters of the. New. And on this I laid 5 the whole Strefs; that your Faith should not depend on the Wisdom, Reafon, or Addrefs of Men; but on the Power of GOD, a much furer Foundation, which fhews how little Reafon you have to value yourselves on any Appearance of the for 5 That your Faith fhould not ftand in the Wisdom of Men, but in the Power of GOD. 6 Howbeit, we speak Wisdom among them that are perfect: Yet not the Wifdom of this World, nor of the Princes of this World, that come to nought. mer. Nevertheless, tho' we want what is commonly 6. 7 But we speak the Wif Speak, (é) Perfuafive Difcourses of human Wisdom.] This feems to be the juft Rendering of the Expreffion Tubos arepwaims copias hoyois, and fo, I think, it is rendered by the celebrated Årchbishop of Cambray. (f) Politicians cf the Age, &c.] Mr. Locke infifts upon it, as an Obfervation of great Importance, that awy los generally fignifies the Jewish Oeconomy; and fuppofes, that the Apof the here alfo aims a filent Stroke at the Jewish Teacher, that fet himself up in Oppofition to him, and refers to the approaching Deftruction of the Jews by the Romans. And Mr. L'Enfant agrees with this, only explaining it of the learned Rabbies of their Synagogues. But as the Jewish Magiftrates, or Scribes, were not the only Princes in crucifying Ghrift; (Compare Acts iv. 27.) and as the Word av, has fometimes undoubtedly a more extenfive Signification, (Compare Rom. xii. 2. Gal. i. 4. Eph. ii. 2. Chap. vi. 12.. 2 Tim 7 4. 230 Sect. 4. which GOD ordained before 8 Which none of the Rulers of this World knew: He had preached the hidden Wisdom of GOD; Speak what must be infinitely more worthy your, dom of GOD in a Mystery, moft attentive Confideration and Regard; for it is even the hidden Waldom a Cor. II. 7. the Wisdom of GOD himself in a Mystery: that the World unto our Glory. myfterious Wifdom, which was long hidden and entirely unknown, and now appears to contain Wonders, which no Understanding of Man or Angel can fully penetrate; even that Wisdom, which GOD from eternal Ages (g) pre-determined in the Secret of his own all-comprehending Mind, for the great Purposes of our final Salvation and 8 Glory (b). A Wisdom this, which none of the Jewish Rulers of this our Age, or of the Heathen that were concerned in it knew; for if they had indeed known [it,] they would not by any Means (i) have prefumed to have crucified one fo greatly their fuperior, as the Lord of Glory; wicked as they were, they would for their own Sakes have been afraid to attack the Son of God, his long promifed Meffiah, had they been thoroughly apprized of his high Character and 9 Dignity. But [this is] as it is written, (k), (Ifai. lxiv. 4.) when the Prophet, fpeaking of the Bleffings of the Meffiah's Kingdom, fays, Eye hath not feen, neither bath Ear beard, neither bath entered into the Heart of Man, what glorious Things GOD hath prepared for them that love For had they known it, they would not have crucified the Lord of Glory. 9 But as it is written, Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the Things which God hath prepared for them that love him. 2 Tim. iv. 10. Tit. ii. 12. and even in this Epiftle, Chap. iii. 18. and the next Chapter iv: 4.) and as St. Paul's Obfervation here may fo well be applied to Gentile, as well as Jewish Princes; I faw no Reafon for limitting the Senfe; which I never chufe to do, without fome apparent Neceffity. On the fame Principles, I have receded from Mr. Locke's Interpretation of the next Verfe. (g) From eternal Ages.] To what I have juft faid of my Reafons for not interpreting this of the Time of fetting the Jewish Oeconomy, I muft add, that it fignifies little, to endeavour to bring fuch Expreffions down to any Period of Time. If it be granted, that they intend any Thing previous to the Existence of thofe to whom they refer, the fame Difficulties will still lie in the Way; nor is it poffible to avoid them. (b) Our final Salvation and Glory.] L'Enfant explains this, of the Glory of the Apostles, in being appointed to publish this Revelation; but the Seufe we have given equally fuits the Phrafe, and is much more fublime and important. (i) Not by any Means.] en av, is an Expreffion, which feems to have this Force. Compare Luke xxiii. 34. (k) As it is written, &c.] The Context in Ifai. Ixiv. may well be explained to exprefs the Churches earnest Defire of the Manifeftation of the Glories of the Meffiah's Kingdom; and I think it more probable, that this is a Quotation of thofe Words, with fome little Variation, than that it refers to a Paffage, faid to have been found in an Apocryphal Book, afcribed to Elijah, (which probably was a Forgery of much later Date than this Time,) where thefe Words are indeed extant, being perhaps tranfcribed from St. Paul (1) The |