1 COR. 1. 26.
THe passage introductory of the matter contained in the Text, hath been dispatched. Let us observe the particulars of the distribution, which the Apostle here intendeth: And
First, There is that which is a Goddess, as it were, in the world, admired by all; Not many wise men. Several Countries have heretofore striven about the appropriating of the famous seven wise men to themselves; some striving to make this man their Countrey man, others to make that: But here you see God passing over such, and choosing the babes and foolish ones of the world: So that you have the persons passed by, described, first, By their absolute quality, Not many wise, 2. By a restriction or limitation of this wisdom, Not many wise men after the fiesh. Now wisdom after the flesh may have a twofold sense; as flesh hath, 1. That which is earthly, corrupt, and sinful craftiness, which the Scripture in many places speaks against. 2. For Humane civil prudence; as flesh is sometimes used for man, denoting indeed weakness, because not God or Angel, but not sinfulness: And this political civil prudence, is a natural perfection, and a good gift of God; yea, its a duty, to which the people of God are exhorted; but even of such political wise men, God doth not choose many, though some he doth: Thus Solomon had such wisdom to admiration; and Daniel1 is noted for a wiseman, because Tyre is reproved for her foolish confidence, thinking her self wiser then Daniel, Ezek. 28. 3. and Heman, that made the famous Psalm of one troubled and afflicted in conscience, distracted with the terror of the Lord daily, 1 King. 4. 31. yet the Scripture speaks of him as one of the great wise men in his time. We read of Achitophel, a man so politically wise, that his counsel was accounted as the Oracle of God, yet he was rejected by God, and his wisdom proved fatal to him; but of this more in time. For the present consider, how the Apostle doth imply a distinction of necessary use, about wisdom, onely he names one part of the distribution, A wisdom after the flesh, the compleat sense is this, There is an heavenly wisdom, a wisdom after the spirit, highly esteemed by God, which all that are called do partake of: And there is A wisdom after the flesh, in an earthly, carnal, and worldly manner, when2 men savor not the things of God, but what makes for their own advantages; insomuch, that the Scripture sometimes describes them by this, That they are wise to do evil, Ier. 4. 22. I purpose to speak something largely to this head; for godliness is reputed of, as folly, madness, and simplicity; and fleshly or crafty practices, or sublime and high reaches, these are judged the onely wisdom in the world. Let a man set upon the powerful way of godliness, let him endeavor to walk uprightly, not conforming himself to the present course of the world, he is presently branded for an unwise man; he immediately looseth all his reputation: As Tertullian said in his days, when a wise considerable man turned Christian, they would say, Miror quod Cajus vir bonus & sapiens fit Christianus, I wonder such a wise and prudent man will turn Christian.
Observ. Observation is that which is an implyed Doctrine by the Apostle;
That there is an excellent, heavenly, and spiritual wisdom.
He that speaks of a wisdom after the flesh, necessarily supposeth a wisdom of a more excellent and admirable nature, even that which is after the spirit: Though you call a man able to transact matters of great importance, who is apprehensive of the times and seasons for all things to be done, a great wise man; yet there is a wisdom far transcending all this; and that is, in heavenly matters, to know how to walk in a pleasing way to God, and at last; to partake of everlasting happiness by him: The Theam of wisdom hath been often treated on by the Heathen, but their eyes were upon this glorious subject, like those of the Ba[…]s or the Owls to the resplendent Sun beams. Aristotle when he speaks more strictly, makes wisdom to be the knowledge of more excellent and heavenly things, with the causes of them; but at other times, he makes wisdom to be the knowledge of any Arts or Sciences. But I shall speak of wisdom, as the Scripture useth it: And
First, It is taken for original and substantial wisdom; and thus God is said To be the onely wise God, Rom. 16. 27. Why art thou repining and discontented at the hand of God, though never so heavy on thee? God is the onely wise God; none hath wisdom but he? And thus Christ is often in the Parables called Wisdom; he is the increated wisdom; and as he was the Mediator, the treasures of wisdom were hid in him.