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A. D. 57. Religion *; and why God has made Choice of fo few of them, to be the Minifters and Preachers of its Doctrines, viz. it is their inveterate Pride and Prejudices unqualify them for it.

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27. But God hath
chofen the foolish
things of the world,
to confound the wife,
and God hath chofen
the weak things of the
world, to confound
the things which are
mighty:
28. And bafe things
of the world, and
things which are def-
pifed, hath God cho-
fen, yea, and things
which are not: to
bring to nought things

27 & 28. But now, to convince these Men of the Falfity of their pretended Wisdom, God has shown them, that this one plain Point of Doctrine, viz. of a crucify'd Redeemer, has more in it for the divine Glory, and Good of Mankind, than all their Speculations and Traditions could ever reach to. And, by a few illiterate Fishermen, Men of no liberal Education, Learning, or human Eloquence, has declared thofe Truths, and confirm'd them by fuch Miracles as are above all human Understanding to invent, or Thus demonftrating that Doctrine to be the best and most important, which the Philofophers accounted moft ridiculous and unaccountable; and bringing the Gentile + People into the true Church, whom the infulting Jews defpis'd as absolutely unfit for any divine Favours.

that are.

Power to effect.

29. That no flesh fhould glory in his presence.

ments.

30. But of him are ye in Chrift Jefus, who

of God is made unto

us wisdom, and right-
eoufnefs,

29. Which is enough to filence all their further Boaftings in their own Learning and Accomplish

30. Such then is the excellent and comfortable Difpenfation you are now under, as the Difciples of Jefus Chrift; whofe Life and Doctrine

* Ver. 26. Tv xañow iμæv, Your Calling. Which may either fignify their Call to the Gospel Religion in general; or the particular Call of their Minifters to their Office. The former feems the much more natural Senfe; but I have exprefs'd them both.

+ Ver. 28. Τα εξεθενημένα, τὰ μὴ ὄντα

tion.

coufnefs, and fan&tifi- Doctrine is the most perfect cation, and redemp- Scheme of fpiritual Knowledge and Wisdom; and whofe Death and Sufferings have put you into the trueft Capacity of Pardon and Reconciliation to God, and made you his peculiar Church and People.

31. That according as it is written, He that glorieth, let him glory in the Lord.

31. So that by relying no longer upon human Learning and Eloquence, nor Jewish Traditions, but upon this Principle of a crucify'd Saviour, you will act moft agreeably to thofe Words of the Prophets, (Ifai. lxv. 16. Jer. ix. 23, 24.) He that glorieth, let him glory in the Lord.

膠膠

CHA P. II.

The CONTENTS.

Whereas their new Teachers of the Gentile Part undervalued the Apoftle for his Want of deep Speculation and Eloquence; he tells them, the Plainness and great Importance of the Chriftian Doctrine of a crucified Saviour food in no need of fuch Arts to recommend and fet it off but would be difparaged by the Ufe of them, to ver. 6. Human Philofophy being utterly unferviceable for difcovering Things that are Matters of pure Revelation: Which, as they are dictated only by the Infpiration, and effected by the Wisdom and Power of God, can never be attained by the utmoft Progress of mere human Reason. If therefore Men would be duly inftructed in Chriftianity, they must apply themselves, not to Philofophy, but Scripture; not to an eloquent Orator, but an infpired Apoftle.

1.AND I, bre

thren, when I came to you, came not with excellency of fpeech, or of wisdom, declaring unto you the teftimony of God.

I.

TH HE Religion of Chrift A. D 57.

then being founded in this great Article of a crucify'd Saviour, I did accordingly make that the main Argument of my first preaching to you. Not en

deavouring

A. D. 57. deavouring to recommend it to you by any rhetorical Flourishes, or fine Speculations; but as a Matter of divine Evidence and Revelation.

2. For I determined not to know any thing among you, fave Jefus Chrift, and him crucified.

and Salvation.

3. And I was with
you*in
you in weakness, and
in fear, and in much
trembling.

2. That Sort of Learning was no Part of my Business with you. All I had to do was to instruct you in this fundamental Point of Chrift's dying for our Redemption

3. And because my external Qualifications of Body, and Speech *, were fuch as would not fet off my Expreffions to much Advantage; and your Prejudices, and Oppofitions t were fo many; I preached this plain Doctrine among you not without great Concern, and Fear of its having no good Succefs upon you.

4. And my speech,
and my preaching
was not with enticing
words of mans wif-
dom, but in demon-
ftration of the Spirit,
and of power.
Ghoft.

4. But indeed, would Men duly confider it, there is no Manner of Occafion for a Doctrine to be drefs'd out in Flowers of Learning and fine Speeches, that is confirmed and demonftrated by the miraculous Evidences of the Holy

5. That your faith 5. For your Faith in the Chrif fhould not stand in the tian Religion, is not to be groundwisdom of men, but ed upon the flender and uncertain in the power of God. Foundation of human Learning, but upon the folid and infallible Proofs of divine Miracles. 6. And

Ver. 3. In Weakness, and in much Fear. Thefe Words have either a Reference to thofe of 2 Cor. x. 10. where he fays, His bodily Prefence was (thought) weak, and bis Speech contemptible; or else they are meant to exprefs St. Paul's Modefty, and Humility in his Conduct toward Chriftians; Qualities directly opppofite to the Pride and Vanity of the falfe Teachers at Corinth; or else, laftly, they may be taken to exprefs the Hardships and Perfecution St. Paul lay under while at Corintb; of which we read A&s xviii. 6 — 11. which laft Dr. Mills thinks to be the true Senfe.

+ Ads xviii. 6, 9.

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6. Howbeit we speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the prin

ces of this world, that

6. And though you Philofophers A. D. 57.
and Jewish Doctors may be apt
to defpife this plain and undif-
guifed Truth; yet let me tell
you, all Chriftians that have any
clear Understanding of the Na-
ture and Defign of their Religion,
fee it to be a Difpenfation full of the highest Wisdom;
fuch as far exceeds their weak Schemes of Philofophy,
and baffles, and confounds all the Learning, and Au-
thority of Jewish Doctors and Councils.

come to nought.

7. But we speak the wisdom of God in a myftery, even the hidden wisdom which God

ordained before the

7. Such is the Article of a cru cified Saviour for the Redemption of Mankind; a Difpenfation foretold indeed by the Prophets, but not rightly understood by the Jewish Nation, and for many Ages not discovered at all to the Gentile World; but now clearly revealed to all the World, and proved to be the only Means of Glory and Happiness to all true Believers.

world unto our glory.

8. Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

8. Even the Jewish Doctors
and Council, I fay, who had these
Prophecies before them, but had
yet quite wrong Conceptions of
Chrift and his Religion. For had
they any Way confidered and un-

derstood it, they could never have condemn'd, and cru-
cified their own Saviour, and glorious Meffiah.

9. But as it is written, Eye hath not feen nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him.

ferent from what

them to be.

9. And thus the Gospel Difpenfation, and their ftupid Ignorance of the true Nature of it, prove very agreeable to those Words of the Prophet (Ifai. lxiv. 4.) wherein be defcribes the Bleffings and Privileges of the Kingdom of the Meffiah, as quite difthe World apprehended and expected 10. These

* Ver. 6. Perfect, versions.

1

A. D. 57.

10. But God hath revealed them unto us by his Spirit: for the Spirit fearcheth all things, yea, the deep things of God.

10. These being Matters above the Sphere of human Reafon. God has been pleased to reveal them to the World by infpired Men; first by the Predictions of his Prophets, and now more clearly and exprefly by us his Apoftles, by the Communication of that Holy Spirit, who knows and is perfectly acquainted with the whole Purpose and Will of GOD.

11. For what man

knoweth the things of
a man, fave the fpirit
of man which is in
him? even fo the
things of God know-
eth no man, but the
Spirit of God.

II. For as no Body can tell the inward Thoughts and Designs of any Man, but the Man himfelf; fo is it infinitely much more beyond the Reach of human Art or Wisdom to find out, or difcover before-hand the secret Councils of God toward Mankind. 'Tis his own Holy Spirit alone that can be acquainted with them, and declare and make them known to Mankind, by his Inspirations given to his Apostles and Minifters for that Purpose.

12. Now we have

received, not the fpi-
rit of the world, but
the Spirit which is of
God; that we might

12. Wherefore the Knowledge that I, as a Chriftian Apoftle, pretend myfelf to have, and to inftruct you in, is quite different from, and fuperior to, that of fecular Learning. 'Tis this infpired Knowledge which God has endowed me with for the right Understanding and Teaching his true and faving Religion.

know the things that
are freely given to us
of God.

13. Which things also we speak, not in the words which mans

13. Which Religion I preach and perfuade Mankind into, without any Nicety of Speculation, or Arts of Oratory; but by the pure Infpirations of this Holy Spirit; fhewing and demonftrating to them, how thofe Prophecies of the Old Teftament are now, by the fame Spirit under the Gospel, explained, and perfectly accomplished in CHRIST and his Religion;

wildom teacheth, but
which the holy Ghoft
teacheth; comparing
fpiritual things with
fpiritual.

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