Wisdoms Judgment of Folly, Text

Wisdoms Judgment of Folly · Text

p. 1A SERMON Preached at the SPITAL, on the XI. of April, being Munday in EASTER-WEEK, A. D. MDCLIII.

1 COR. 3. ver. 18, 19.

Let no man deceive himſelf; if any man among you ſeemeth to be wiſe in this world, let him become a fool, that he may be wiſe;

For the wiſedome of this world is fooliſhneſs with God.—

IT is the part and manner of all Wiſe and skilful Workmen, The Introduction.that they may carry their work on with ſo much happier ſucceſs, and may the better go through with it, to have ſpecial heed and regard to it in the Grounds and Principles of it. That Houſe will be beſt ſettled, which is ſtrengthned and made good in the Foundation: That Diſeaſe will be beſt cured which is removed p. 2and taken away in the Root and Cauſes of the Diſtemper: That Wound or Sore wil be moſt readily and happily healed, which is firſt ſearched and examined at the core and bottom of it. And as it is thus in Corporals and Temporals, and the things of this Life; ſo alſo in Spirituals, and the things of a Better; as in the diſtempers of Body, ſo in the diſtempers either of Church or State. This the Apoſtle Paul, who was a Wiſe Maſter-Builder in the houſe of God (as he ſtiles himſelfe in the tenth verſe of this Chapter) who was an able and skilful Chirurgian and Phyſician about the Body of Chriſt, as appears by his daily exerciſe in it, was very ſenſible and apprehenſive of,The Coherence. for his own behalf. Therefore being now deſirous to correct ſome groſſer Abuſes and corruptions, which were at this time crept into the Church of Corinth in point both of Doctrine and Manners, he does very carefully apply himſelf to the practice of this Obſervation; where he does not immediately fall upon the conſideration of the Evils themſelves, which were prevailing amongſt them, but firſt of all very ſeaſonably ſtrikes at the General riſe and Original of them and the Spring and Fountain whence thoſe evils did proceed in them. Now becauſe this indeed was a grand miſtake of themſelves, and an overweening conceit and opinion of their own worldly wiſdome, to the ſlighting of Gods wiſdome in Chriſt, and the diſpenſation of the Goſpel, he does therefore in this Text, which I have now read unto you, begin with them, and deal with them moſt effectually in this particular. Hic ulcus ipſum digito attingit, as Calvin well upon the place. Here he layes his finger upon the ſore, ſtrikes the nail on the head, and comes home to the very root, and bottom, and foundation p. 3of the buſineſs it ſelf, Let no man deceive himſelf, if any man, &c. This is the proper Coherence and Dependence of theſe words in this Scripture.

Now in the Text it ſelf we have three General Parts conſiderable of us.The Diviſion

Firſt, A word of Caution or Admonition.Three General Parts. Secondly, A word of Counſel or Exhortation. Thirdly, A word of Inforcement. The Caution, that we have in thoſe words, Let no man deceive himſelf. The Counſel, that we have in theſe, If any man among you ſeemeth to be wiſe in this world, let him become a fool, &c. The Inforcement or Argument to perſwade, in theſe, For the wiſdome of this world is fooliſhneſs with God.

WE begin in order with the firſt,The firſt General Part. viz. the Caution or Admonition which is here exhibited, Let no man deceive himſelf.] This ſpeech, it is not abſolute but reſpective; It has a double aſpect with it, foreign,The Reference double. Backward. Forward, and it caſts either backward or forward. If you take it as looking backward upon that which went before, ſo it has in it the force of a cloſe & ſerous concluſion, as leaving a very good tang and relliſh behind it. If you take it as looking forward upon that which immediately follows, ſo it has in it the force of a Preface, and preparatory introduction, as making a very good entrance and paſſage for that which comes after. Take it which way you will, as either way you may take it (though I incline rather to the latter, which is by way of Introduction and Preamble to the ſucceeding Exhortation) the Caution is very good and ſeaſonable, and ſuch as may be very well adminiſtred to any perſons whoſoever they be. p. 4Indeed, at the firſt hearing it may ſeem to be a little ſuperfluous, and ſuch as might well have been ſpared: Let no man deceive himſelf: Why; is there any great fear of that? Can we think that any one ſhould be ſo mad or fooliſh, as ever to do ſo? If Saint Paul had ſaid, Let no man deceive his Neighbour, then perhaps he had ſaid ſomewhat: if he had ſaid here, as we find him to have ſaid elſewhere; 1 Theſ. 4.6.1 Thess 4:6Let no man go beyond or defraud his BROTHER in any matter, we might then have thought he had ſpoken to purpoſe. But to give ſo ſtrict a charge and caution againſt ſelf-deceiving, what need was there of that? Beloved, the Apoſtle knew very well what he ſaid, and he knew alſo to whom he ſaid it; and this is that which he ſayes, Let no man deceive himſelf; which he ſpeaks not only to the Corinthians (that we may not by the way deceive our ſelves in regard of the Perſons ſpoken to) but he ſpeaks it to every one of Us. Mutate nomine de TE. It is a Caution of a General Latitude and Extent, which it carries with it to all Ages and Times whatſoever, even to theſe more particularly and eſpecially wherein we live; then in which, as there was never more defrauding and deceiving of others, ſo neither more deceiving of mens ſelves. Self-deceit a general Diſeaſe.This Self-deceit it is the common and general Diſeaſe that reigns amongſt us: yea, indeed, upon proof we ſhall find it to be the ground and foundation of all other deceit in the world. What ever deceit is abroad, it begins at home, and takes its riſe and original from thence. If men were true to their own intereſts, they would never be falſe to others: If they were faithful in what belongs to themſelves, they might be truſted with their neighbours; but now whilſt they firſt try concluſions upon their own hearts for the deceiving p. 5of them, they do more readily practiſe it upon their brethren for the deceiving of them, with them.

Therefore it is that the Scripture does ſo often lay ſuch a Caution and proviſo as this is, Do not erre; Be not deceived; Let no man beguile you; and here, Deceive not your ſelves. All ſtill for this reaſon, to ſignifie the general proneneſs and diſpoſition which is in our Nature hereunto; as oftentimes to be cozened and deceived, and beguiled by others; ſo as often amongſt the reſt by our ſelves, to be the Deceived and the Deceivers both at once.

The Holy Ghoſt himſelf gives us a very good account of it from whence it proceeds;The ground of ſelf-deceit. namely, from the nature and quality of the heart it ſelf, which is fraudulent and deceitful above all things. Jer. 17.9.Jer 17:9A deceitful heart will not ſpare ſo much as it ſelf, but will be ready to deceive that: And this is that which all (more or leſs) have remaining in them. Thoſe which are in a ſtate of Nature and Unregeneracy, they are nothing elſe but deceit; their hearts do continually frame and faſhion deceit in them, as the Scripture ſpeaks. Thoſe whoſe natures are changed by Grace, yet they have ſome Relicks and remainders of the Old man abiding in them, which is corrupt, according to the deceitful luſts. Eph. 4.22.Eph 4:22Ever ſince the Serpent deceived us, we have ſtill been ready, more or leſs, to deceive our ſelves.

Would you know by what Means and in what wayes this is done?The wayes of ſelf-deceit. Take it briefly thus:

Firſt, By falſe conceits and apprehenſions which men have of themſelves.1. By falſe apprehenſions. Self-flattery hath a great ſtroke and influence upon ſelf-deceit. He that thinks himſelf to be ſomething when he is nothing, he deceives himſelf, p. 6foreign, It is the Apoſtles own judgement and concluſion which he give of it in another place, and it is that which he hath a ſpecial reſpect to here in this, as we may ſee by that which followes, and ſhall ſee more by and by. If any man among you ſeemeth to be wiſe, &c. ſo then, Let no man deceive himſelf; that is, by too high a conceit and apprehenſion of his owne wiſdome, thinking himſelfe wiſer then he is, or hath cauſe to think himſelfe. This is that which many perſons oftentimes are ſubject unto, and thereby to deceive themſelves.

Secondly,2 By falſe hopes. By falſe hopes and promiſes which men make to themſelves. It is a great deceiving of any, when they ſhall expect and look for more then they are I kely to enjoy; it was that wherein the Divel did at firſt deceive our firſt Parents Adam and Eve in Paradiſe, by raiſing their hopes and expectations beyond that which it was probable they ſhould partake of: And thus in like manner do men alſo deceive themſelves,See Jam. 1.26, appliable to any other miſcarriage.Jas 1:26 by vain and groundleſs perſwaſions of their owne happineſs and the welfare of the condition in which they are, eſpecially in reference to Spirituals and a better life. There are divers which are ready to think the caſe is here very well with them, with whom indeed it is far otherwiſe; take it for granted that their ſtate is good in order to ſalvation, who yet never were careful in all their lives to work out their ſalvation, or to walk in ſuch wayes as might tend to ſuch an end as that is, but rather quite oppoſite to it. There is many a one who makes as full an account to go to Heaven when he goes out of the world, as he does to go out of the world (nay it may be a great deal more) who yet if God be not more merciful unto him, muſt go to p. 7another place. It is a Point which were worth the following (if we had nothing elſe to ſpeak of) eſpecially in this confident age which is fallen upon us, wherein ſo many both opinions and practices are ſwallowed without any ſcruple, even to rowſe and awaken men in this particular, and to cure them (if it were poſſible) of this ſelf-deceit. But we have not leiſure for it, and muſt leave it to a better hand.

Thirdly, By falſe performances and duties, men deceive themſelves alſo here.3 By falſe performances. He that does not any thing as he ſhould, he does thereby deceive himſelf in the doing of it. Slothfulneſs and deceitfulneſs they come both of them to one effect; and ſo the ſame word in the Hebrew Language ſignifies both,foreign and is taken promiſcuouſly; as Jer. 48.10. where ſome read it thus, Curſed is he that doth the work of the Lord negligently: there are others that read it thus, Curſed is he that doth the work of the Lord deceitfully; becauſe to do it negligently is indeed to do it deceitfully. And ſo the Prophet Malachi implies likewiſe, Mal. 1.14 Curſed be the deceiver, which hath in his flock a Male, and voweth and ſacrificeth unto the Lord a corrupt thing. The Deceiver, that is, the formall Worſhipper, which is careleſs and negligent and cuſtomary in the Service of God; ſuch an one as this is, he is the deceiver, and ſo accounted. And as a deceiver of others, ſo eſpecially and particularly of himſelf: Ye have an expreſs place to this purpoſe, as to one part of Religion amongſt the reſt, and that is, as to the hearing of the word, Jam. 1.22. Be ye doers of the word, and not hearers only, deceiving your own ſelves. Whoever is a careleſſe hearer, he is upon this account a ſelf-deceiver, and ſo is every one elſe that does allow and content p. 8himſelf in any perfunctory and ſuperficial performance of any part of Gods worſhip beſides. He deceives himſelf both of the comfort and ſweetneſs which is contained in the duty it ſelf, and of the reward alſo which is annexed unto it. Thus have we briefly ſeen by what means, and in what wayes eſpecially, men may be ſaid to deceive themſelves; although, as I conceive, the firſt of them is that which is chiefly aimed at, and more principally intended in this place.

Now that which lies upon us in reference hereunto,The Inference. is in ſpecial manner to obſerve and take notice of the Apoſtles Caveat, and to ſuffer it to prevail with us, that we avoid this rock our ſelves which we have heard how prone we are to ſplit upon; eſpecially conſidering the grievous aggravations which are attendant upon it;Aggravation of ſelf deceit. for as all Deceit is very odious, ſo ſelf-deceit more then any other. And that in theſe following reſpects

Firſt,1. Unnatural. It is moſt unnaturall: It carryes a kind of Monſtrouſneſs, and Barbarouſneſs with it. Every evil is ſtill ſo much the worſe as there is the greater engagement againſt it, and hath ſomewhat within a mans own breſt to take him off from it. The leſs temptation there is unto ſin, the greater provocation there is in it: and the more cauſe there is to forbear it, the more iniquity it is to commit it. Now ſuch are thoſe ſins which men are guilty of in regard of themſelves; they are in this reſpect ſins of an higher rank. How does the Apoſtle aggravate the ſin of fornication? 2 Cor. 6.18.2 Cor 6:18From hence, that it is a ſin againſt ones ſelf in a peculiar manner. The like may be alſo ſaid of ſelf-deceiving, which therefore makes it ſo much the more hainous. The neerer at any time the relation is, the p. 9worſe alwais is the deceit; as moſt contrary to the Principles of Nature, and thoſe diſpoſitions which God hath placed in the heart: which is one thing in this ſelf-deceit.

Secondly,2 Leaſt ſuſpected. It is the leaſt diſcerned or expected. Thoſe evils are moſt to be avoyded, which are worſt to be detected, which a man can hardlieſt find out the root and bottom of them.foreign. Socr. in Plato. Why ſuch now is this ſelf-deceit, it is a cloſe and ſecret evil, which no body almoſt is aware of, or does think will come upon him, and therefore not ſo eaſily prevented without a great deal of heed and care. Beſides that (as he ſaid) The Cheater is alwaies at hand, and ſticks faſt and cloſe by onesaaQuomodo avertam me ab inimico meo, cum inimicus meus ſit inter latera mea? Arab. Poet. Anōym. ſides, without ſeparation.

Thirdly, It is moſt pernicious, becauſe it is in regravi, 3. Moſt pernicious.it is alwaies in a matter of conſequence and ſpecial importance; for a man to be deceiv'd but in a trifle, though he would not like it, yet he might be able to bear it: But to be deceived in matter of life and death, this is intolerable. Yet this now is that which is remarkable in this ſelf-deceit, He that deceives himſelf, deceives his ſoul, which is the better part of himſelf, and wherein deceit of all other elſe is leaſt diſpenſablebbCurritis propter Animam; Tota exaggeratio haec eſt quòd dicitur propter Animam. Auguſtin..

I ſhall not need to ſay much more for the preſſing of this point upon you,Means of avoyding it. except it be onelyonly by ſhewing you how to ſhun ſuch a miſchievous evil as this is, and to prevent it in your ſelves;1. Spirituall Watchfulneſs. which is done no better way, than by carrying a narrow watch over your own hearts. He that would not deceive himſelf, he muſt take heed of truſting himſelf; if he does, he will be ſoon overtaken and inſnar'd before he is aware. He that truſts in his own heart, is a Fool, ſayes Salomon, p. 10Prov. 28.26. And ſo indeed he is, and at laſt will prove to be ſo. Look then, as you would do with one who is a known and profeſt Jugler, or Cheater; you will truſt him no further than you ſee him, never have your eye off on him, as long as you have any thing to do with him; In like manner muſt ye alſo deal with your own falſe and deceitful hearts. It is a good rule here, which is given and obſerv'd by Politicians, as concerns their converſe in the world,ccforeign Epicha…m. Be watchful, and remember to miſtruſt. Becauſe there's a great deal of Treachery and falſe dealing which ye are likely to meet with, if ye look not better to it, therefore our beſt defence will here be our own jealouſie and ſelf-ſuſpicion. Sola iſtîc ſecuritas eſt, Groſted. Epiſc. Linc.nunquam eſſe ſecurum.

And eſpecially deſire of God himſelf to watch over us,2. Recourſe to God. and by the ſweet and gracious guidance of his holy Spirit, to inſtruct and direct us, to ſhew us our own hearts, with all the windings and turnings of them; who alone ſearches and knows them: To ſhew us them, not in the event, (which is very ſad and grievous) but afore-hand in the pre-diſcoveries and apprehenſions of it:Pſal. 1 39.23, 24.Ps 1:39Ps 1:23Ps 1:24 Say here with the holy man David, Search me O God, and know my heart, try me, and know my thoughts: See if there be any wicked way in me, and lead me in the way everlaſting.

But I forget my ſelf, conſidering, that as yet I am but onelyonly in the Threſhold of the Text, and the opening of the door unto it. So much for the Firſt General propounded, viz. The word of Caution or Admonition, Let no man deceive himſelf.

WE come now to the ſecond, The 2^d General Part.which gives us further Entrance and Admiſſion into it, and that's p. 11the word of Councel or Exhortation, in theſe words, If any man among you ſeemeth to be wiſe in this world, let him become a fool that he may be wiſe.

Wherein again we have three Branches more: Firſt,Three Branches of this. 1. Branch The Perſon ſpoken to, If any man. Secondly, The Advice which is given him, Let him become a fool. Thirdly, The End or Motive, That he may be wiſe.

For the firſt,1 The Perſon ſpoken to. The Perſon ſpoken to, If any man among you ſeem to be wiſe in this world. Here's an implicite Cenſure of three things in this expreſſion.Three things more here cenſured. Firſt, of the Miſtake of falſe wiſdom for true, or of that which is leſs weighty and conſiderable, for that which is more. Secondly, of the pretence to true wiſdom in the want of it, Seeming to be wiſe, whenas indeed there is no ſuch matter. Thirdly, of Conceitedneſs and ſelf-applauſe in that wiſdom which is injoy'd and partaken-of, whatſoever it be. Each of theſe are in this ſuppoſition.

Firſt of all,I. The miſtake of Wiſdom. I ſay, here's a cenſure of the miſtake of wiſdom it ſelf, Wiſe in this world. [foreign] It is terminus Diminutivus, an expreſſion of ſome Diminution and Diſparagement which it carryes along with it; which therefore would be a little opened and explained by us what it is.

To be wiſe in this world, Wiſdom in this world double: as to the Time and place, Nature and kinde of Wiſdom.according to the ſound of the words, has a double reſpect in it: Either firſt to the Time and Place of wiſdom: or Secondly, to the Nature and Kinds of wiſdom. If we take it according to the firſt ſenſe, onelyonly for the time and place, To be wiſe in the world, that is, to be wiſe whilſt we live in the world; ſo there is nothing that is juſtly taxable or reprovable in it, but rather the contrary; for it is that which we muſt be, if ever we be that which we ſhould be; and it will be the worſe for us, we be not: Take p. 12it for the trueſt and beſt wiſdom of all, (which we ſhall ſpeak to more anon) wiſdom towards God and ſalvation; it is that which muſt be firſt in this world, if it be ever at all: He thats not thus wiſe in this world, he will be but a fool in the next, who ever he be. The ſpace and ſeaſon of our abode here below, is that which God hath appointed for our improvement in Spiritual wiſdom, and which accordingly we are to make uſe of for ſuch a purpoſe. Be wiſe now, O ye Judges, &c. Pſal. 2.10. Therefore it is not to be taken in this ſenſe, in reference to the Time of Wiſdom

The ſecond is as to the nature and kind of wiſdom, wiſe in this world,foreign i.e. foreign. that is, wiſe with worldly wiſdom. This is that which the Apoſtle ſeems to diſparage, and to take off the Corinthians from, with all other Chriſtians beſides, in the Extravagancies, and Inordinacies of it; ſuch a wiſdom namely, as does take its riſe, and ground, and progreſs from this preſent world. All the Queſtion here,The nature & kinde reduced to three Heads ſpecially. will be, What it is? Now for this, if we take it in its latitude, it may be reduced to three heads eſpecially.

The firſt is the wiſdom of the mind, 1. The wiſdom of the Mind.Natural wiſdom, which lies in Parts, and Learning, and humane Knowledge, and ſuch accompliſhments as thoſe, the wiſdom of Man, Sapientia hominis ddforeign. Twofold: Of Words, Of Notions., as it is call'd 1 Cor. 2.4, 5. And this again of two ſorts. Firſt, The wiſdom of words, Sapientia verborum, as it is called 1 Cor. 1.17. Secondly, The wiſdom of Notions, Sapientia conceptuum, which carryes the ſtrength of ſome Reaſon and demonſtration with it; there's foreign, and foreign. Now either, or both of theſe taken together, make up to us this Natural wiſdom, which is in a ſenſe alſo the wiſdom of the world, for as much as it is ſuch, as p. 13is only exerciſed here in this world, [foreign] according to the Elements and Rudiments of the world, as it is there expreſt in Coloſſ. 2.8. being that whereby the world does in a Spiritual manner ſubſiſt, whereas in the world to come there will be no need at all of it: VVhether there be Prophecies, they ſhal fail; whether there be tongues, they ſhal ceaſe; whether there be knowledg, it ſhal vaniſh away, 1 Cor. 13.8. That is one branch of this wiſdom.

The ſecond is, the Wiſdome of the fleſh, carnal wiſdome;2. The wiſdom of the Fleſh, this is another ſort of this wiſdom of the world Sapientia carnis; and we find it named ſo in Scripture [foreign,] the minding of the fleſh, Rom. 8.7 And [foreign] Fleſhly wiſdome, 2 Cor. 1.12. And [foreign] Making proviſion for the Fleſh, Rom 13.14. That wiſdome which does conſiſt in the contrivances and proſecutions of Luſt, which if it be Bodily, or ſuch as is feated in the inferior faculties of the ſoul, then it is called foreign, Senſual wiſdome, twofold: Senſuall. Diveliiſh.Jam. 3.15. If it be Spiritual, and ſuch as lyes rather in the Superiour faculties, of Will and underſtanding; then it is called (in the ſame place of Scripture) foreign, Divelliſh wiſdom, the wiſdome of the Divel, as that before,foreign Epheſ. 2 3.Eph 2:3 the wiſdome of Man; the Apoſtle Paul joines them both together in one place, Eph. 2.3. The luſts or deſires of the fleſh, and of the mind.

The third and laſt kind of Wiſdome which is here ſtruck at by the Apoſtle,3 The wiſdom of the World, in terminis. is that which is ſo properly, and in terminis, and in the firſt acception of it, worldly wiſdome, which does conſiſt in the inordinate purſuit and proſecution of worldly contentments, and theſe accommodations here below, whether of Riches, or p. 14Honors, or Pleaſures, or any ſuch things; this is called in the place before cited) Earthly wiſdom, foreign, Jam. 3.15. and the Profeſſors of it, ſuch as mind earthly things, foreign, Phil. 3.19. This again is of two ſorts,Twofold: foreign. Of the World, Of the Age, as conſiderable under a double notion, each of them expreſt in the Text; the one is Sapientia Mundi, The wiſdome of the world, in ver. 19. and the other is, Sapientia Seculi, the wiſdome of the Age or Time, expreſt in ver. 18.

Firſt,1. The Wiſdom of the World. The wiſdom of the world conſidered at large. The Apoſtle ſtrikes at ſuch who are ſo addicted and wedded to this: If any man among you be wiſe, thus; he hath a ſaying to you to tell you, that this is not that which ye ſhould ſo much ſtudy and apply your ſelves to. Thoſe which profeſs themſelves Believers, and have given up their Names to Chriſt, they ſhould not judge and reckon of themſelves by ſuch matters as theſe are. Though ſo long as they live in the world, they muſt, from the neceſſity of their condition, converſe in it and with it, yet this is not that which they ſhould look upon as their chiefeſt aime, or the mark whereunto they direct and order their courſe, but regard better things, and of an higher nature; Saint Paul gives us both his Precept for it, and his example: His Precept, foreign.Coloſſ. 3.1, 2. If then ye be riſen with Chriſt, ſeek thoſe things which are above, where Chriſt ſitteth at the right hand of God: Set your affections on things above, and not on things on the earth. And his Example, Phil. 3.20. Our converſation is in Heaven, from whence we look for the Saviour, the Lord Jeſus Chriſt.

Of a contrary Diſpoſition hereunto are all ſuch perſons as thoſe who give themſelves to nothing but the world, and the intereſts of it: All their thoughts, and p. 15meditations, and deſires and affections which are in them, they run out upon this: If ye could Anatomize a carnal perſon, rip him up, and ſee what is in him, ye ſhould find the world in his heart as his chiefeſt Good, and Treaſure and Delight, worldly Plots, worldly Policies, worldly Contrivances, all ſavouring of the world, as if he were made and created for nothing elſe but to live here below, and to enjoy the comforts of this preſent life. I would that this Diſtemper had been only the Diſtemper of Corinth, and confined to thoſe times wherein the Apoſtle wrote this Epiſtle; But it is not ſo, it runs down all along in a Succeſsion, even to following Generations, and ſo wil do whilſt the world it ſelf laſts. That is the firſt Explication of the wiſdom of the world, conſidered more Generally and at Large in the common notion of it, Sapientia Mundi.

The ſecond is Sapientia Seculi: 2. The wiſdom of the Age.The Wiſdome of the Age. Not only of the world, but of this world; that is, this moment of the world in which we live: As the world in general has its defilements of worldly wiſdome adhering to it, ſo every point and eſtate of the world hath ſome particularity or other of this worldly wiſdome in it, as a Branch or ſlip of that General, which does run out and expreſs it ſelf in ſeveral Ages and times of it, and for the moſt part one worſe then another. Aetas parentum pejor avis. Now this is that likewiſe which is here implicitely cenſured by the Apoſtle in this Expreſſion: If any among you be wiſe in this world, that is, wiſe with the ſubtilties and miſcarriages of this preſent Age. Hence we read of the faſhion of this world [foreign] 1 Cor. 7.13. The ſhape, or form, or appearance. And of the courſe of this world, foreign, Epheſ. 2.2. p. 16And of the luſt of this world, foreign, 1 Joh. 2.17. So 2 Tim. 4.10. Demas hath forſaken me, and imbraced this preſent world: foreign, The world, and the world that now is. And that he might deliver us from this preſent evil world, foreign Galat. 1.4. Every Age and Time of the world, it has its particular Corruptions and Extravagancies both in matter of Judgment and Practice, which are redundant in it. There are the Errors of the Times on one hand, and there are the Vanities of the Times on another; and men are then ſaid to be wiſe in either of them, when they do cloſe and comply with them, and ſute and conform unto them. And ſo now you have the firſt particular, as a part of the Apoſtles cenſure in this reſpect, viz a Miſtake of Falſe wiſdome for True, or of that which is leſs conſiderable, for that which is more; which you have had in a threefold Explication laid open to you: In the Wiſdom of the Mind, Natural Wiſdome: in the Wiſdom of the Fleſh, Carnal Wiſdom: in the Wiſdom of the VVorld, Secular Wiſdom.

The ſecond thing which he here cenſures is the pretence to true Wiſdome,II. The meer pretence to Wiſdom. in the want of it; That you have in the word foreign, if any man ſeems: It is not, If any man be wiſe; but if he ſeem to be. In which expreſsion, as the Apoſtle doth implicitely caſt a reproach upon the Wiſdom of the World it ſelf, as being ſuch only in appearance, and not in reality, which things have a ſhew of wiſdom, Col. 2.23. So he does caſt a reproach likewiſe upon thoſe which are pretenders to it, as making ſhew and profeſſion of more wiſdom then is indeed in them, ſuch as ſeem wiſe, but are not ſo. This is that which wee find by the Apoſtle p. 17Paul in another place to be laid to the charge of the Gentiles and Heathen Philoſophers,Rom. 1.22.Rom 1:22 That profeſsing themſelves to be wiſe, they became fools. Wiſdome was that which they pretended to; but Folly was that which was moſt obſervable and remarkable in them: This is the caſe of many more beſides: All that Wiſdome which they ſeem to lay claim to as their intereſt and belonging unto them, if it be brought to a juſt tryal and examination and diſcovery of it, it will at laſt prove to be no better then Folly.

The third and laſt part of this Cenſure extends it ſelf to Self-conceitedneſſe, III. Pride in wiſdom.and Pride, and vain applauding of themſelves in that Wiſdom which they conceive to be in them. If any man ſeems, that is, ſeem to himſelf, and to his own mind, and fancy, and imaginationeeforeign. Juſtin Martyr. ad Zen. & Seren. Epiſtola. So alſo the Syr. & Arab.; ſo ſome Tranſlations carry it, and expreſs it, Si quis ſibi videtur ſapiens. This was that which theſe Corinthians were eſpecially guiltie of: They were wiſe men, and they did too much pride themſelves in their wiſdom, and were lifted up with it: now the Apoſtle does very ſeaſonably ſet himſelf againſt ſuch an humour as this, as the Spirit of God does likewiſe in other places of Scripture beſides this, Prov. 3.7. Be not wiſe in thine own eyes, fear the Lord, &c. So Rom. 12.16. Be not wiſe in your own conceits: And Iſai. 5.21. VVo unto them that are wiſe in their own eyes, and prudent in their owne ſight. Again, Prov. 26.12. Seeſt thou a man wiſe in his own conceit? there is more hope of a fool then of him. Thus is this Self-applauſe in Wiſdome every where almoſt cryed out upon,Qui ſeiplum habet pro ſapiente, Eum habent Deus & Homines pro ignaro. Arab. Adag. according to that ſaying of the Arabians, which is frequent amongſt them, He that accounts himſelf for a wiſe man, God and men account him for a fool. And Saint Paul to the like purpoſe, elſewhere, p. 181 Cor. 8.2. If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. And thus much may ſuffice of this firſt Branch in this ſecond General; viz. The Perſon ſpoken to, or implicitely cenſured by the Apoſtle; If any man among you ſeemeth to be wiſe in this world: where the Cenſure reaches and extends it ſelf to theſe Particulars: 1. The Miſtake of Wiſdom. 2. The meer pretence to it. 3. The Priding in it.

The Second Branch is the Counſel it ſelfe,The ſecond branch of the 2^d General, The Advice which is given, [foreign. in theſe words, Let him become a Fool. This will require a little Explication in what ſenſe it is to be taken by us here in this place; which we ſhall the better underſtand by reflecting upon that which before was ſaid to be Wiſdom: Accordingly as we there underſtand being wiſe in this world; in a proportion hereunto are we to underſtand this becoming a Fool: Now this (as we may remember) was reduced to three Heads, which I muſt now again here bring to your thoughts, though ſomewhat inverting the order of them. Firſt, The Wiſdom of the Fleſh, Carnal, or Divelliſh Wiſdom. Secondly, The Wiſdom of the World, Earthly or Secular Wiſdom. Thirdly, The Wiſdom of the Mind, Natural or Humane Wiſdom. Now to become a Fool, is in regard of the two former to be in a ſtate of direct oppoſition againſt them, and contrarietie to them: in regard of the latter, to be ſo only by way of Interpretation.

We begin with the former;I. In oppoſition to carnall wiſdom. and here the firſt of them which I have now named is Carnal, or Divelliſh wiſdom, The wiſdom of the Fleſh: Here now to become a Fool, is to be at the greateſt Diſtance and Separation from this that may be: Thus Rom. 16.19. I would have you wiſe unto that which is good, and ſimple concerning evill. p. 19And there is another Expreſſion like unto it, 1 Cor. 14.20. In malice, be you children; though in underſtanding perfect men. To be a Fool, as to matter of ſin, is the higheſt Craft and Wiſdom that is, and ſo to be eſteemed: To bungle and falter here, is to ſhew the greateſt skil that may be; which therefore we ſhould all ſtudy and endeavour our ſelves unto. There are many ſad wretches in the world which have nothing to glory in but their ſhame, and what is matter of reproach unto them; that they are skilful in wickedneſs: but alas, this is but a poore matter to pride themſelves in: Why boaſteſt thou thy ſelfe in Miſchief, O mighty man! Pſal. 52.1. It were better here to have no wiſdom or skil at all. If any man in this ſenſe be wiſe, let him become a fool indeed, that ſo he may be wiſe in good earneſt.

Yea (which is pertinent hereunto likewiſe) let him become a fool in the opinion of the vile and wicked world, which are ready ſo to eſteem him.A Fool in the opinion of the world. Carnal and naughty perſons, they are ready to ſcoffe at any which have any ſavour of goodneſs in them, and to cry them down for a company of fools and witleſs perſons, as profane Michol did her Godly and Religious David, when he danced before the Ark with all his might: it is ſaid, She deſpiſed him in her heart, 2 Sam. 6.16. And ſhe expreſt it alſo with her tongue, ver. 20. of the ſame chapter. How glorious was the King of Iſrael to day, who like a Fool uncovered himſelf, &c. But how does he anſwer her again? I will be yet more vile then thus, and will be baſe in mine own ſight, &c. As who ſhould ſay, If this be to be a fool, I am reſolved to be a fool ſtil; which I look upon as an high piece of Dignity and glory to me. Thus then here in the Text, Let him become a fool, it is p. 20to be taken by us, not foreign, but foreign, and foreign, ſecundùm Opinionem Vulgi, as men count Folly. As the world and the men of the world eſteem of it, ſo let him that is wiſe as to matter of wickedneſs, become a fool, For if we be beſides our ſelves, it is to God, 2 Cor. 5.13. And who then would not be beſides himſelf ſo, even to chuſe, rather any thing elſe? Stultus fiat (ſaith Aquinas) abjiciendo iſtam ſapientiam apparentem, ut ſit ſapiens ſecundùm ſapientiam Divìnam, quae eſt vera ſapientia.

This is ſo far the ſenſe of the Text, as that ſome have ſo read the words by pointing them thus, If any man among you ſeem to be wiſe; foreign.in this world let him become a fool; that is, a fool in the opinion of this world, which will be ready ſo to reckon him, when he applies himſelf to the trueſt Wiſdom. Thus we ſee how it holds in oppoſition to carnal wiſdom.

Secondly,II. In oppoſition to worldly wiſdom. Take it in oppoſition to worldly wiſdom: Let him become a fool even ſo likewiſe; that is, as leſs ſpending his time in worldly matters, and making them his chiefeſt buſineſs and imployment: it does not become a Chriſtian to be thus, Like Martha, troubled about many things; to be nimis attentus ad rem, given to the imbracements of the world, in the Riches, and Pleaſures, and Faſhions, and Vanities of it; but to keep himſelf here unſpotted as much as may be.

Thirdly,III. In the qualification of naturall wiſdom. Let him become a fool; it may be underſtood likewiſe with a reference to Natural Wiſdom: That Wiſdom which conſiſts in Parts, and Learning, and Humane Knowledg. And here now to become a fool is not to be taken as it was in the former, by way of Negation and Oppoſition, as if the Apoſtle did require thoſe which had ſuch perfections as theſe in them to caſt, p. 21them off, foreign Oecum. & Theophylact. ex Curyſoſt. Stultus ſit Voluntate, non Naturà. P…imaſius.and to lay them aſide from them (for that had been contrary even to his own practice): But to become a fool here, is to be taken Interpretativè & oeconomicè, by way of ſpecial qualification and diſpenſation: This Folly will do no body hurt that hath it, but rather the contrary. As death to the world is life, ſo folly to the world is wiſdom.

Thus it may be further laid open,I. A Fool; in a ſenſe of humility. according to theſe following Explications: Firſt, By taking it in a ſenſe of Humility. A Fool, as to his owne Apprehenſions, and high flown Conceits of himſelf; therein he muſt be a Fool, though otherwiſe never ſo wiſe. And ſo the Arabick Tranſlation expreſſes it directly, even in the Text, rendring it thus, Let him become a fool as to himſelf. There is no Fault in Humane wiſdome; but there may be a Fault adherent to the Perſon which is he Subject of it, when as occaſionally from it he ſhall ſwell and exalt himſelf in it. When Knowledg ſhall at any time puffe up, and make a man proud, here now, as wee take it in concreto, it is a matter of ſome diſparagement, which accordingly is to be heeded unto, and the Apoſtles counſel is here very ſeaſonable, Let him become a fool; that is, Let him no more glory or boaſt himſelf in this perfection then as if he were a fool indeed. The Learnedſt and Wiſeſt man that is, ought to be as low, and humble, and meek in his own apprehenſions, as if he had no Wit or Learning at all in him, but were the verieſt Fool and Dunce in the world. It is the Determination this offfforeign &c. foreign &c. Baſil. Mag. Reg. Brev. in reſp. ad Interrog. 274. Baſilius Caeſareenſis, who putting this to the Queſtion, How a man may be ſaid to be a fool in this world? Gives this anſwer to it, If he be afraid of the Judgement of the Lord, who hath ſaid, Wo unto them that are wiſe in their own eyes, and prudent in their own ſight, and imitate him that hath p. 22ſaid, I am as a Beaſt before thee: and laying aſide all opinion of his own wiſdome, approve of nothing as right in him any further, than as well-pleaſing to God. Thus He.

Secondly, 2. In a ſenſe of Modeſty.by taking it in a ſenſe of Modeſty. Let him be a fool; i. e. content to be a fool: namely, as to prying into the ſecrets and Counſels of God, which he has lockt up in his own Boſome. Great VVits they are for the moſt part full of curioſitie; they are ſubject now and then foreign, to ſtretch beyond their meaſure, and to go beyond their line; they which are wiſe already, they would be more wiſe than they ſhould be, and be carryed above their reach. Now the Apoſtle here by this expreſſion does correct this extravagancy in them, and reduces them to their Line and Rule, that in this ſenſe they become as fools; to wit, as being willingly ignorant of thoſe things which belong not unto them,Pſal. 131.1. foreignPs 131:1 but are too high for them; which he expreſſes alſo very elegantly in another Scripture, Not to be wiſe above that which we ought, but to be wiſe with ſobriety, &c, Rom. 12.3.

But thirdly, 3. In a ſenſe of Self-denial.(and indeed chiefly) Let him become a fool, in a ſenſe of Self-denyal: A fool as to the owning of that Natural wiſdom which is truly in him: ſo as thereby to be kept off from the imbracement of the Doctrine of the Goſpel, and Chriſtian Religion. This ſenſe doth beſt ſuit with the ſcope of the place, and the Argument which the Apoſtle takes upon him in the beginning of this Epiſtle, which is to meet with the pride of thoſe wiſe and learned Greeks, who did therefore ſcorn the Truths of Chriſt, as not complying with their humane Reaſon; Chryſoſt. in loc.So Chryſoſtome undrſtands it: He (ſaith he) is a fool to the world, who ſlights the wiſdom of the world, foreign, as to the comprehenſion of the Doctrines of Faith. To ſuch as theſe the Apoſtle p. 23here turns and directs his ſpeech, that if there were any ſuch amongſt them who were wiſe in a way of parts, and natural underſtanding, they ſhould not abſolutely caſt them away, but veil them to the wiſdom of Chriſt. This is the meaning of the text; He that will be wiſe to God, muſt be thus far a fool to Himſelf: he muſt beleeve more then his Reaſon and ſhallow Underſtanding is able to fathom and comprehend. Look, as in Providential Truths and matters of Divine Promiſe, we muſt beleeve beyond Senſe and outward Appearance; ſo likewiſe in Theologicall Truths and matters of Divine Propoſition, wee muſt beleeve beyond Reaſon and inward Apprehenſion: And he that will not be a fool thus he is a fool already. This is the nature of the Goſpel, as the Apoſtle ſpeaks of it, that the weapons of it are not carnall, but mighty through God, to the pulling down of ſtrong holds, Caſting down imaginations, or reaſonings, [foreign] and every high thing that exalts it ſelf againſt the knowledg of God; and bringing into captivity every thought to the obedience of Chriſt: To the obedience of Chriſt, that is, to yeeld obedience unto Chriſt. And obedience not onelyonly practicall, the obedience of works, for the doing of that which Chriſt impoſes upon us: but obedience alſo which is mentall, or cordiall, the obedience of Faith; for the beleeving and cloſing with that which Chriſt propounds unto us. The Spirit of Chriſt in the Goſpel hath this prevalency and efficacy with it, as to bring the higheſt thoughts that are, into this ſubjection: and ſo we muſt be content to have it, without wrangling or quarrelling againſt it. The proud heart of man is in this caſe loth to ſtoop: but it muſt for all that, if ever it will be that which it ſhould be; and it is that which is here intimated by the Apoſtle Paul in this preſent Text, If any man among you, p. 24&c. But of this I ſhall have occaſion to ſpeak more afterward, out of the laſt General; and therefore ſhall refrain it here. So much of the Counſel, or Exhortation exhibited, Let him become a fool.

The next is in order to what this Counſel or Exhortation is given;The third branch of the 3^d Generall. foreign. the End and Scope of it: and that is, That he may be wiſe. It is well this is added to the other: If the Apoſtle had ſaid, Let him become a fool, and had ſtopt there, it might have ſeemed ſomewhat ſtrange; and beſides, had leſs efficacy with it. Now whiles he ſub-joynes this further: That he may be wiſe. He takes off all ſcruple from it. That's a good folly which at laſt ends in wiſdom, as the proper and natural Effect and Conſequent of it.Here 2 things more: The End it ſelf. The Means unto it. There are two things which are here pertinently conſiderable, the one is the end it ſelf ſimply propounded; and the other is the connexion of this end, with the means leading and tending to it.

For the firſt,1. The End it ſelf, Wiſdome. The end here propounded to the Corinthians, and in them to all of us, It is wiſdom: But in a Spiritual and Supernatural acception. To be wiſe to God, to be wiſe to Eternity, to be wiſe to ſalvation, to be wiſe for the good and welfare of our own precious and immortal ſouls: this is the wiſdome here ſpoken of, as a Prize which is worth the ſeeking and looking after. And indeed (to ſpeak of) there is no other wiſdome but this. What the Philoſopher ſpoke of Wiſdome and goodneſs in his Politick and Moral Conſideration, is more eſpecially true of it in our Spiritual; It is impoſsible for him to be a Wiſe-man, that is not a Good-man ggforeign Ariſt. Ethic. l. 6. c. 13.. This is that which every one ſhould aym at eſpecially, above any thing elſe. Wiſdom, (as Salomon tells us, and he means it of Grace) it is the Principal thing; therefore we muſt get wiſdom, and in all our gettings, get this underſtanding, Pro. 4.7.

p. 33What does this Wiſdom conſiſt in?Wherein this wiſdome does conſiſt. 1. Sight of natural miſery. 2. Apprehenſion of Chriſt. Briefly in theſe particulars. Firſt, In the ſight and apprehenſion of our own naturall miſery, and corruption, and folly, together with the ſleights and ſubtilties of Satan our ſpiritual Enemy, to improve them. Secondly, In the diſcerning of he ſufficiency and excellencie which is in Chriſt, and the Knowledg of Him; when we have that beſtowed upon us, which the Apoſtle praies for concerning the Epeſians;Epheſ. 1.17.Eph 1:17 The ſpirit of Wiſdome, and Revelation in the Knowledg of Chriſt. And then Thirdly, beſides this work upon the Underſtanding, 3. Cloſing with Chriſt.an inclining of the Will and Affections ſutable hereunto, whereby this wiſdom becomes not onelyonly Notional, but Practical; our hearts being proportionably ſanctified and fill'd with it, and our lives and converſations receiving the like tincture from our hearts.

There are divers Arguments which I might preſs to the purſuit of it, but I cannot now inſiſt upon them;Motives perſwading to it. 1. The Excellency. 2. The Benefit. 3. The Dignity or Renown. 1. The Excellency of it, it is wiſdome of the higheſt nature. 2. The Benefit of it, it is wiſdome that will ſtand us moſt in ſtead, and which will be moſt uſeful to us. 3. The Dignity of it, it carryes the greateſt Honour, and Renown, and Credit with it; all theſe are conſiderable in it.

But all which I will do now,An Uſe of Examination. ſhall be onelyonly to call you to an inquiry about your own intereſt in it. Wiſdome is that which every one almoſt pretends to, and Spiritual wiſdom too: But it is not ſuch as every one hath, or indeed partakes of. Would you know for your own particulars, whether you do ſo or no? Would ye ſhew it, and evidence it, and demonſtrate it, that in truth ye do ſo? I ſhall need to give you no other diſcovery, than that of the Apoſtle James, in that eminent place of his p. 26to this purpoſe, Jam. 3.13, &c. Who is a wiſe man, and indued with knowledge amongſt you? Let him ſhew out of a good Converſation his works with meekneſs of wiſdome. But if ye have bitter envying and ſtrife in your hearts, glory not, and lye not againſt the Truth. This wiſdome deſcendeth not from above, but is earthly, ſenſual, and diveliſh: For where envying and ſtrife is, there is confuſion and every evil work. But the wiſdom that is from above, is firſt pure, then peaceable, gentle, and eaſie to be intreated, full of mercy and good fruits, without partiality, and without Hypocriſie. And the fruit of Righteouſneſſe is ſown in peace, of them that make peace.

This Text, it is very pregnant, and ſignificant, and full of Emphaſis, and ſuch as I deſire in a ſpecial manner to commend unto you, and leave with you, as a good Comment upon this which I have now taken to handle amongſt you; it is ſuch as would be well thought of ſometimes by you, even then when ye are ſomewhere elſe beſides in this place, and are otherwiſe imploy'd: thereby to conſider how farre you expreſs this wiſdome here ſpoken of, or degenerate from it; you ſee the Apoſtle ſets it in the way of a double deſcription, that we may the better take notice of it. In the Negative, and in the Poſitive, and both of them very ſeaſonably conſiderable of us. For which purpoſe it is not amiſs for us to take a brief view and account of the whole Scripture it ſelf, as it lies before us. The Apoſtles ſcope in the fore going part of the Chapter, was to reſtrain the exorbitancies of the Tongue which he does amplifie and ſet forth by many ſingular and ſpecial illuſtrations: Now this, becauſe it does (for the moſt part) proceed from pride and haughtineſs of ſpirit, and this pride does alſo commonly ariſe from a conceit, and falſe perſwaſion of p. 27mens own wiſdome, that they (forſooth) are a great deal wiſer than any body elſe; therefore does he here alſo deſcend to treat of true wiſdome it ſelf, and to ſhew the properties of it, Who is a wiſe man, &c. As if he had ſaid,Jam. 3.13 ad finem Cap. paraphraſed.Jas 3:13 There are a great many of you, which go for wiſe men, and ſuch as are in dued with ſpecial gifts of knowledge farre above others; now it is not enough for you, that ye have the name and profeſſion of it upon you, it will concern you to ſhew it, and make it good in the thing it ſelf. This ye cannot do better, than by a converſation ſutable to ſuch Principles, which may produce the works of meekneſs, and ſweetneſs, and quietneſs, and peaceableneſs in you, which are the effects of true wiſdome indeed; whereas, if ye allow your ſelves in contrary diſtempers of envy, and ſtrife, and emulation, and contention, and the like; howſoever ye may haply pleaſe and applaud your ſelves in ſuch courſes as thoſe are, yet you are exceedingly ſhort of the mark, and of that wiſdome which ye falſly attribute and aſſume to your ſelves. There is no ſhadow of wiſdom in it, except it be of that, which deſerves not the name of wiſdome, the wiſdome of the World, and the wiſdome of the Fleſh, and the wiſdome of the Divel: Foe where ſuch paſſions and humors as theſe are do at any time take place, ther's nothing but tumults, and turbulency, and diſorder, and confuſion, and every evil; work which are in the greateſt oppoſition to true wiſdome, that poſſibly can be. Which that ye may know to be ſo indeed, I will give you a ſhort Deſcription of this wiſdome what it is: That wiſdome which comes from above, (which I ſuppoſe is that you pretend to, and deſire to have noted in you) it is in the firſt place Pure and Holy, that is, clean from any eminent vice in him which is the Profeſſor p. 36of it. Then peaceable, that is, full of tranquillity and calmneſs of ſpirit.foreign. After that, gentle and eaſie to be intreated; that is, not ſelfiſh or too much addicted to ones own judgment, and opinion, and reſolution; but where there is ground and reaſon for it (and in ſuch things as are lawful and honeſt) plyable to the wills and underſtandings of other men. Without partiality (ſay ſome) that is, making no difference of perſons, ſo as to eſteem or contemn any for carnal reſpects: Without wrangling (ſay others) as that which does proceed from the envy and ſtrife before mentioned. And without hypocriſie, that is, the pretences of ſtanding for Vertue, and Piety, and Juſtice, and Religion, and the like, without cordial affection to it; and the fruit of Righteouſneſs is ſown in Peace of them that make Peace. Theſe two they are not inconſiſtent or oppoſite one to the other. If any pretend to this, that they ſtand for Righteouſneſs, this he tells them, that ſo they may, and for quietneſs too both at once. Ther's no neceſſity for it, that whiles they ſtand up for Juſtice, they ſhould withdraw from Peace, for they both agree very well together,Pſal. 85.10.Ps 85:10 Mercy and Truth may meet together, Righteouſneſs and Peace may kiſs each other.] Thus, as briefly as I could, have I opened this Scripture to you, as a Diſcovery of True and Right Wiſdom, and (as I ſaid) leave it with you. And ſo much of the firſt Point, to wit, the End here propounded, which is wiſdom it ſelf; That he may be wiſe.

Now in the ſecond place,2. The connexion of the End with the Means. it is worth our obſervation, the Connexion of this End with the Means tending to it, by reflecting and turning back upon the words before, Let him become a fool. This is a ſtrange Connexion in the firſt Repreſentation of it: To become a p. 37Fool that one may be made a wiſe Man: Yet thus it is:Folly the way to wiſdom. We ſee here how Religion has its ſeeming Contradictions and Inconſiſtencies in it. Gods wayes are not as our wayes, nor His Thoughts as our Thoughts, as Himſelfe hath expreſt it Iſai. 55.8. With Him, Folly is the high-way to Wiſdom it ſelf, and leads unto it. When he once makes us Chriſtians, he takes a quite contrary courſe with us then hath been hitherto taken: As that Philoſopher did with his Scholers, he teaches us firſt forgetfulneſs of whatſoever we have learnt in the School of Vanity and Sin. We muſt (when we come to him to be taught by him) let go all our former Principles which were ſettled in us: There are many that imagine otherwiſe, think they may be wiſe to the World, and to God both at once. But it will not be: If we deſire to imbrace the one, we muſt forſake the other: If ever we will attain to Spiritual Wiſdome, we muſt renounce Carnal: We muſt come to that VViſdom by this Folly. This is the Courſe and Method which God hath appointed.

And the Reaſon of it is clear,The Reaſon. becauſe that Corrupt Nature and Grace they are of a contrary Strain. This world in the Luſts of it, and that world which is to come, they are oppoſite, and of different Intereſts. Now look as it is with Kingdomes or States here in this world, which are of contrary Factions, he that will be Wiſe for the one, he muſt in a ſenſe be a Fool for the other, becauſe their Counſels and Intereſts, and Advantages do not agree and accord together; even ſo is it here in this buſineſs as concerning Earth and Heaven, Nature and Grace, this World and that which is above: Their Ingagements are different, and ſo accordingly is the Wiſdome that tends to the furtherance and promotion of either.

p. 30Therefore this is the firſt work that is to be done in the preaching of the Word,The firſt work in Preaching, what? to take men off from their their own bottomes, and to ſhew them that Emptineſs and Inſufficiency which is in themſelves, that ſo they may look after that Fulneſs and All-ſufficiency which is in another, even in Chriſt himſelf; which they will never do till the former be well evidenced and demonſtrated unto them. This was that which ſtuck in the ſtomacks of theſe Proud Greeks, and made them unwilling to cloſe with the Preaching of the Goſpel, and the Truths contained in it, becauſe they were unwilling to be fools, and to be taken off from adoring of that wiſdome which was now already in them, as it became them to be. Going about to eſtabliſh their own wiſdom, they could not ſubmit themſelves unto the Wiſdome of God. Iſidorus Peluſiota reſolves this very well in his Epiſtle to his friend Epimachus gg'H foreign, &c. Iſid. Peluſ. li. 4. Ep. 6., who deſired of him the ſenſe of this Scripture. Hear (ſayes he) in brief what it is; The Conceit and Opinion of Proficiency is a very great Hinderance thereunto; wherefore a man muſt lay aſide all Pride and Swelling in himſelf (for ſuch was the wiſdom of the Greeks, having no ſolidity in it) that ſo he may be filled with Divine Knowledge and Inſtruction. And he ſets it out by a very lively Compariſon, foreign &c. For look (ſayes he) as it in the Body, if ſome windy or flatulent Humour get into the Belly, it does thereby hinder concoction; ſo Pride and Conceit, if it once prepoſſeſs the mind, it does thereby exclude all ſound knowledg, and much impair the health of the ſoul. Thus He, a Grave and an Ancient Author. And thus much of the Second General Part of the Text, which is the Word of Counſel or Exhortation, If any man among you ſeemeth to be wiſe, &c.

p. 31THE Third and laſt is the Word of Inforcement or Argument to perſwade unto it, in theſe words,The 3^d General. For the Wiſdom of the world is fooliſhneſs with God: It was ſomewhat ſtrange Counſel which was given, as we hinted before, and therefore needed a Reaſon to back it and ſet it on: and this it is. According to the common form and regularity of ſpeech, ſo it ſhould rather have been thus, The fooliſhneſs of this world is wiſdome with God. But the Apoſtles aim and intent was to depreſſe worldly wiſdom, The wiſdom of the world fooliſhneſſe with God.and therefore he chuſes rather to give it in this manner of expreſſion which wee have now before us. What this wiſdom of the world is, we have formerly declared out of the foregoing paſſages of the Text: It remains now that we ſhould ſee here what is ſaid of it, and the Cenſure which is faſtned upon it, and that is this, that it is Fooliſhneſſe; not in the ſenſe of a Foole (which even the beſt wiſdom is) but in the ſenſe even of wiſdom it ſelf; its Fooliſhneſs with God: foreign. According to aſ double Explication.This it may be ſaid to be according to a double Explication. Firſt, Becauſe He counts it ſo: And ſecondly, Becauſe he makes it ſo It is ſo according to the Opinion and Eſtimation which he hath of it; and it is ſo according to that Event and Condition which he diſpoſes to it.

Firſt, It it is ſoin his Opinion;I. In his opinion. he reckons and eſteems it but Fooliſhneſs. This is true of the wiſdom of the world taken in its fui Latitude and Compaſs, without any further Explication; eſpecially of that which we cal Carnal wiſdom, the wiſdom of the Fleſh. But if wee ſpeak of ſome other parts of it, namely that which is Secular or Natural, which ſeems here (as we ſhewed before) to be very much aimed at, ſo it is thus only according to theſe following Qualifications which are agreeable to it.

p. 40Firſt,1. Comparative. Comparitive, being compared with that which is higher and better than it ſelf. Take the wiſdome of the world, for no more but the wiſdome of natural parts and abilities for worldly imployments, and ſo it is not fooliſhneſſe ſimply, no, not in the eyes of God himſelf; it is fooliſhneſs in the eyes of God, for any to think it ſo: wit, and learning, and arts, and ſuch qualification as theſe are, they are fooliſhneſs with none, but ſuch as are fools themſelves, and that know not what belongs to them. The onelyonly wiſe God look upon them, as no other than Beams and Emanations of his own Wiſdome, which do iſſue and proceed from Himſelf in a ſpecial manner; they are the Gifts of his Spirit, which he is pleaſed to beſtow upon Men, for the good, and benefit, and comfort, not only of the world, but of the Church: they are the Fruits of his Sons Aſcenſion: thoſe Largeſſes and Bounties which he let fall, and left behind him, when he went up into Heaven. All the three glorious Perſons in the Bleſſed and Sacred Trinity, they have an hand in the diſpenſation of this wiſdome,2 Tim. 2.132 Tim 2:13 which God cannot diſallow of Abſolutely, unleſs he ſhould deny Himſelf, which He cannot do.

For a man to be a prudent Stateſman, an underſtanding Magiſtrate, a deep Scholar, a skilful Merchant, a man wel ſeen and verſ'd in that way and place and calling wherein God hath ſet him, whether of Councel or Government, or Study, or Trade, or whatever it be, theſe abilities nakedly conſidered, have no diſparagement in them at all, but rather the contrary; it is an Honour and Commendation for every man, as much as may be, to excel in his kind, though in a worldly conſideration: And we may not ſo far abuſe either our ſelves, or the Spirit of God, as to fancy and imagine otherwiſe. Theſe things in their place, and in their rank, are very Excellent, and p. 41ſuch as the Lord Himſelf often in Scripture hhforeign. Clem. Alex. Strom. l. 1.does give the name of wiſdome unto them.

But now, we ſhall compare them with greater and higher matters, here they are no better than fooliſhneſs. If we compare Wit with Grace, Learning with Religion, Sagacity with a ſpirit of Diſcerning, a ſtrong and Politick Brain with a Gracious and Savoury Heart; here now they are not to be named the ſame day (as I may ſay) together, ther's ſo much difference betwixt them, and the latter ſo tranſcendent to the former.

This is that which the Apoſtle would ſignifie by this Expreſſion; he applyes himſelf to the preſent ſtate and condition of theſe Corinthians, and cures contraries by contraries. They were very much taken with the admiration of worldly wiſdome, and had too high a conceit of it, whereby they did alſo over-value and eſteem of themſeives: And now, that he might correct and reform this diſtemper in them, he does, by the bowing of the ſtick as it were another way, put the name of fooliſhneſſe upon it, thereby to take off their inordinate affection from it. As if, when ye ſhould ſee one that was fondly enamoured and raviſh'd with the Beauty of ſome Creature, ye ſhould, to cure him of that fondnes in him, tell him, that in the eyes and judgement of all thoſe that had skill in features, this Beauty, it were no better than Deformity; even thus does Saint Paul with theſe Corinthians: And it was ſutable to the apprehenſions which himſelf had, being now converted, who counted all things but loſs, Phil. 3.8. 1 Cor. 2.3.Phil 3:81 Cor 2:3for the excellency of the knowledg of Chriſt, and determined to know nothing amongſt them, ſave Jeſus Chriſt, and him crucified. To know, and to make known, there's both in it, Nothing but Jeſus Chriſt: What? Nothing abſolutely? No, but nothing comparatively: Nothing ſo much as p. 42this, or that, which does ſome way or other belong unto it: So He deſired to know, and to make known nothing elſe.

This is ſo much the more remarkable, as it comes from ſuch a kind of Perſon as the Apoſtle himſelf; which was a man as eminent for that which he ſpake againſt, as any that he ſpake unto, and a great deal more. For a fool to ſpeak ſlightly of wiſdome, it may be (perhaps) becauſe he wants it, and is deſtitute of it (as thoſe who want any excellency or perfection themſelves, they are apt to diſparage it in other:) But for the Apoſtle Paul to do it, who was ſo famous and admirable for it, one that had ſate at the feet of Gamaliel, and ſpake with Tongues more then them all, an accurate and complete Scholar in all kind of Learning, this proceeded from an Higher Principle, which was moreover and beſides in him, which made him to look upon the other, as ſo much inferior. And that's the firſt qualification. The wiſdome of the World, is fooliſhneſſe with God, taken comparatively.

Secondly,2. Solitariè. Taken ſolitarily and alone by it ſelf. Natural or ſecular wiſdome is ſuch, as may be good within its compaſſe; but it is not good for us to have no other wiſdome in us but onelyonly this. As ye ſhall obſerve it ſometimes to be the condition of abundance of people, that take them (it may be) at ſome Bargain, or Purchaſe, or Conveyance, or worldly contrivances, here they are old excellent, in their ſphere and proper Element: But bring them to any matter of Religion, and here they are to ſeek, and not able to ſay any thing to it. There are many which are of admirable parts for any thing which belongs to the world; which yet in the wayes of God are abſolute Dunces. Religion is a buſineſs which they do not much regard, or trouble themſelves with; God is not in all their thoughts; or if he be it is in ſuch a notion of him, p. 43as is almoſt a good as none at all. There are many Chriſtians which have no other thoughts of God then if they were Heathens; look upon him only as a Creator, as the Maker and Governor of the world, and that is all, (as any of the ancient Philoſophers would have look'd upon him:) But as he has revealed himſelf in his Son, and has made known himſelf in the Goſpel, here they care not for him, nor apply themſelves to him: Now this is that which the Apoſtle does here condemn. Even Godlineſs it ſelf is Fooliſhneſs, if you take it abſtracted from Chriſt, eſpecially in the Church of Chriſt, where it is his maine deſign to be advanced and ſet up by us. That wherein God himſelf would manifeſt his greateſt Wiſdom, viz. the Extolling of Chriſt, in the contrary thereunto do men manifeſt their greateſt Folly, viz. by diminiſhing from Chriſt. Thus did many of theſe Greeks which Saint Paul here reflects upon, and cenſures them for it; theſe Corinthians they had divers amongſt them which were great Philoſophers, Underſtanding Merchants, eloquent and well ſpoken men, which had the command of their tongue and Language, but all this while they were to ſeek in the knowledg and wiſdom of Chriſt; the Goſpel it was Fooliſhneſs unto them: Now, is not this extreme fondneſs and fooliſhneſs in good earneſt; for men to be wiſe in any thing rather then in that which they ſhould be? or which does more chiefly and principally concern them? To be wiſe to get Money, and to get Lands, and to get Eſtates, and ſuch things as theſe, and not to be wiſe to get an intereſt in Chriſt, and an inheritance in a better world? To be wiſe to loſe their ſouls, and not to be wiſe to ſave them? this, it is Fooliſhneſs with a witneſs. And that's alſo the ſecond Explication, Sapientia Mundi, i.e. Sapientia quae ſola eſt Mundi. The worlds wiſdom is foolliſhneſs p. 44with God, ſo far forth as it hath not his own wiſdom annexed unto it and joined with it, taken Solitarily and alone by it ſelf.

Thirdly,3. Abuſivè. the Wiſdom of the world is Fooliſhneſs with God in the Abuſe and Miſ-improvement of it: Sapientia Mundi, i. e. Sapientia qua utitur mundus: The worlds wiſdom, as it is for the moſt part carried by the world, to Pride and Scorn, and Contempt, and undervaluing of the Goſpel and Miniſtry of it. When men are ſo fully poſſeſt with their worldly wiſdom, as that they deſpiſe the poor Servants of Chriſt, which in ſuch matters are inferior to them: here God looks upon it as no better then Folly. Theſe natural perfections which we have now ſpoken of, its not Fooliſhneſs to have them, but it is Fooliſhneſs to be puft up with them; and from thence to contemn others which are ſimply deſtitute of them. There is no man that has any of theſe things in the greateſt meaſure that can be, who has any reaſon to ſwell in himſelf for the injoyment and participation of them; whether he conſiders how he comes by them, which is only by gift; or whether he conſiders how eaſily he may loſe them, and be deprived of them; or whether he conſiders how they are ſuch gifts, which for the nature and quality of them may be beſtowed upon thoſe who are Reprobates, and Caſt awayes; and Enemies, and Wicked men. So that thats another Qualification of this Expreſſion, The wiſdom of the world is Fooliſhneſs with God, in the abuſe and Miſ-improvement of it; more particularly as it is at any time made a Ground of Arrogancy and Carnal confidence.

Fourthly,4. Effectivè. In ordine ad talem affectum, In reference to ſuch an Effect as is here implied and to intimated to us. The wiſdom of the world is Fooliſhneſs with God; namely, p. 45as to bring men to God, and acquaint them with him. In which reſpect there is an Inſufficiency in it; and this according to a twofold Explication. Firſt,A double Inſufficiency in worldly wiſdom. An Inſufficiency Pasſive; In ratione Objecti. The wiſdom of the world has not that in it by way of Motive, which might perſwade God to accept, or to make choice of it. Secondly, An Inſufficiency Active; In ratione potentiae. The wiſdom of the world has not that in it by way of Faculty, as whereby it may reach and apprehend the things of God. According to either of theſe Explications may it be juſtly ſaid to be fooliſhnes with him.

Firſt, I ſay, taken Pasſively, or Objectively, I. Paſſivè; in ratione Objecti.and by way of Motive, it is Fooliſhneſs and Inſufficiency here. God does not accept of any perſons ſo far forth as they do only abound with worldly wiſdom; it is not that which he does ſo much regard and look at in them. And this again, as to a twofold purpoſe;In reference to the Means. the End. whether we take it in reference to the Means, or in reference to the End: If in reference to the Means, he does not for this beſtow his Grace and Goſpel upon them.Act. 20 32,Acts 20:32 If in reference to the End, he does not for this beſtow his Glory or Salvation upon them: Take it which way you wil, there is in this reſpect an inſufficiency in it.

Firſt, In reference to the Means, 1. In reference to the Means,he does not for this beſtow upon them either his Grace or his Goſpel, which is the word of his Grace. It's Fooliſhneſs with him ſo; this worldly wiſdom, as the Scripture does abundantly inform us, and experience does ſometimes manifeſt unto us: This is clear from that ſpeech of our Saviour in his acknowledgment which he makes to his Father, Matth. 11.28. I thank thee, O Father, Lord of Heaven and earth, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto Babes; even ſo, p. 46O Father, becauſe it ſeemed good in thy ſight. And ſo 1 Cor. 1.26. You ſee your calling, brethren, how that not many wiſe men after the fleſh are called. If not many wiſe men are called, then not any are called for their wiſdom, it is not this which God has a reſpect to in his calling of them, foraſmuch as he oftentimes paſſeth by, and lets theſe alone, whilſt he faſtens upon others.

There is a double undervaluing of the wiſe and prudent of the world,Double, in reference to the Means: For diſpenſing them to it, them by it. as concerns the Means of Grace: the one is, for diſpenſing them to them; and the other is for diſpenſing them by them: and God did in either of theſe reſpects look upon the wiſdome of the world as Fooliſhneſs, and ſo accounted it.

Firſt, For the diſpenſing them to them: He does not alwayes do that; nay, he does commonly otherwiſe, as we have heard out of the former place. The great Rabbies and Sophies of the world, they have been ſuch as never had the Goſpel preached unto them, or heard of the leaſt word or ſyllable of it, but have been ſuch as have ſate in darkneſſe, and in the ſhadow of death,Epheſ. 2.12.Eph 2:12 having no hope, and without God in the world.

Then ſecondly, As for diſpenſing it by them. He has not alwayes done that neither; but rather taken a quite contrary courſe, as we ſee in thoſe perſons whom he firſt made choice of to ſend abroad into the world, and to lay the firſt beginnings and plantations of the Church, they were ſuch as were the greateſt ſtrangers to this worldly wiſdom of any, and which knew leaſt what belonged unto it.

This is not ſo to be taken (as ſome now a dayes would improve it) as if all ſorts of perſons promiſcuouſly might take upon them the Exerciſe of the Miniſtry, A Qualification of the truth laſt propounded; by way of explication.and the preaching of the Goſpel of Chriſt, though never ſo rude p. 47and illiterate, and unqualified for ſuch a work, becauſe God made choice at firſt of a company of ſuch kind of perſons as had no ſuch kind of Learning in them. For firſt, There is a difference of time, and ſo of Gods diſpenſations in them. As it was in the firſt Creation of the world, all things were complete at firſt, and came up in their abſolute perfection, which yet now afterwards do not reach thereunto but by leiſure, and time, and degrees, and the uſe of the means tending to ſuch a purpoſe, ſowing, and planting, and watering, and manuring, and the like. Even ſo was it alſo in the firſt framing of the Church: The Apoſtles they were qualified immediately by the extraordinary Endowments of the Holy Ghoſt inſpiring of them: Succeeding Miniſters they are qualified partly by ſuch Natural abilities as do much incline them to ſuch an imployment (which are ſtill the Gift of God) and partly by ſtudy and induſtry, poliſhing and further improving theſe abilities in them, with the Bleſsing of God upon them, and his Spirit in a ſpecial manner aſſiſting them in the work it ſelf, as to the particular occaſions of performance which are adminiſtred to them.

Again (ſecondly) The Apoſtles they were alſo qualified; obſerve that. Though God found them under ſuch inabilities, yet he did not ſo leave them, but ſupplied thoſe defects in them: And though they were not men of parts when he firſt choſe them, yet they were men of Gifts when he uſed them, and ſuch Gifts as were proper to that work which he impoſed upon them. He gave Gifts to men, yea, & he gave them another Call too for the exerciſe of thoſe gifts which he had given them. Therefore we may not carry this point beyond its line, which is indeed to pervert and abuſe it, and our ſelves in p. 48it. But only thus far, which is the Truth, that God oftentimes makes choice of men of meaner and lower parts, whom he qualifies and fits for his Miniſtry, and imployes in it, whiles he layes many others aſide of greater Natural and Secular perfections, whom he will not make uſe of; and ſo indeed he does. Thus we ſee how the Point holds good, as to Grace and the Goſpel, as the Means.

Take it further in the next place,2. In reference to the End. as to Glory and Salvation, for the End: God does not accept of this worldly Wiſdome neither in this particular. He will not bring men to Heaven, according as they have ſuch and ſuch Parts and Natural Qualifications, but rather as they have ſuch and ſuch Holy and Heavenly Diſpoſitions. He will not ſave them as having ſo much Wit, but as ſo much Grace. Wit is no further an help to Salvation, then ſo far forth as it improves Grace, and Grace it; which ſometimes it doth. That man which hath his Wiſdom ſanctified, wil be able to do a great deal more good then either one that hath ſo much Wiſdom without Sanctification, or elſe, that is ſo far ſanctified without ſuch a meaſure of Wiſdom in him. Theſe things do well in their Conjunction and Connexion together, which being ſevered, do not ſo well. And ſo you have the firſt Explication, in regard whereof the Wiſdome of the World is Fooliſhneſs with God, as to Religion and the things of God; namely, from an Inſufficiency Paſſive conſiderable in it, In ratione Objecti, as not moving God to accept of it, either to Grace, or elſe to Glory.

The ſecond is an Inſufficiency active, II. Activè; in ratione Potentiae.in ratione Potentiae: The wiſdome of the world in its beſt and higheſt perfections, is not able to comprehend the Truths of Chriſt. p. 49Meer Natural reaſon in the exacteſt ſublimation of it,Naturall Reaſon unable to reach the things of God two manner of wayes: cannot reach the Doctrine of Religion; and this again it cannot do according to a double ſenſe and explication of it. Firſt, Not in Propoſitione. Secondly, Not in Myſterio.

Firſt, I ſay, not alwaies in the Propoſition. There are ſome Doctrines in Religion,1. In propoſitione. Epheſ. 3.9.Eph 3:9 which the Higheſt reaſon of man does not know what to make of them, neither can underſtand them as barely propounded. I do not onelyonly ſay, that it could never find them out before they were diſcovered, (for that to be ſure it could not, as being meerly dependent upon the Wall and Counſel of God, and ſo ſaid to be hid in him) but that they cannot conceive of them neither fully, even now that they are revealed. Such as theſe are, the Trinity of Perſons in the Unity of Eſſence. The eternal Generation of the Son: The Proceſsion of the Holy Ghoſt: The Hypoſtatical Union of the Divine and Humane Nature together. Theſe Doctrines, they are ſuch kind of Points, as do exceed and go beyond the Apprehenſion of the higheſt Humane reaſon; ſo that the wiſdome of the world cannot reach them, or attain unto them, not ſo much as in Propoſitione.

But then ſecondly, to be ſure not in Myſterio. 2. In Myſterio.Here it cannot reach them indeed: Meer Natural reaſon, it cannot diſcern the Excellency, and Beauty, and Sweeneſs of Religion: It cannot ſavour it, and reliſh it, and taſte it in the ſpirituality of it, this it cannot do; we have it plainly in the fore going Chapter, 1 Cor. 2.14. The Natural man receives not the things of the Spirit of God, for they are fooliſhneſſe to him; neither can he know them, becauſe they are Spiritually diſcerned.

The Natural man, foreign.foreign. Jude ver. 19. foreign That man which hath onelyonly a Rational ſoul in him, and no further qualified, who is not foreign, that is ſpiritual; foreign, He does p. 50not receive them, neither into his mind and judgement to underſtand them, nor into his will and affections to imbrace them, and cloſe and comply with them; he does neither way receive them. This is that which muſt come from above, from the Father of lights, as every good and perfect Gift beſides; as our Saviour told Peter, Fleſh and Blood hath not revealed theſe things unto thee, but my Father which is in Heaven, Matth. 16.17. This wiſdom of God in a Myſterie, it is ſuch as the wiſeſt worldlings cannot attain to: Therefore the Apoſtle ſpeaking of it, hath this paſſage concerning it, Which none of the Princes of this world knew, 1 Cor. 2.7, 8.1 Cor 2:71 Cor 2:8&c. The Princes of the world? Whom does he mean by them? Not onelyonly Princes for State, but Princes for knowledge. Not onelyonly Kings and Emperors, but Philoſophers and Learned men, which did dominari in Scholis; Theſe are the Principes ſeculi here ſpoken of, who notwithſtanding all their Learning, and Humane wiſdome, and ſtrength of reaſon which was in them, yet did not riſe to the knowledge of Chriſt, and the Myſterie of God manifeſted in the fleſh.

foreign;An uſe of Confutation. (to ſpeak in the Language of S^t. Chryſoſtome:) Where now then are thoſe, who affirm as much as this comes to, and would obtrude ſuch things as theſe upon us? which with the Greeks, ſeek after wiſdom, 1 Corinthians, Chap. 1.22. Which cry all for Reaſon, and Argument, and Demonſtration; foreign, as Clemens Alexandrinus calls them;Strom. lib. 9. and wil believe no more than they can fathom and comprehend with their own underſtanding; which would make the Truths of God ſtoop to their capacities; and bring the ſtrait line to the crooked Log? foreign; (to ſpeak further in the Language of Saint Paul, 1 Cor, 1.20.) Where is now the VViſe? Where is the Diſputer of this world? How p. 51little do ſuch as theſe underſtand, or at leaſt conſider with themſelves, that the wiſdom of the world is in this reſpect fooliſhneſſe with God, who looks upon it as very ſhallow, and inferior to his Divine truth? Yea, ſo far from leading them to it, as indeed rather (in ſome kind of perſons,iiforeign C…ryſ. in 1 Tim. 1.19.1 Tim 1:19 as in thoſe Gentiles) drawing them from it.

There are many Truths in Religion, there are many Myſteries in Providence, which our Reaſon ſtaggers at; where it muſt be ſufficient for us, that God himſelf tenders them to us to be received and entertained by us; whom it is the Higheſt Reaſon to believe, even then, when the Things themſelves which we believe are Riddles and Paradoxes with us.

And yet we do not hereby take away mens Reaſon from them,The qualification. nor the uſe of it, even in Religion it ſelf. It concerns us to ſee upon what grounds we do entertain the Goſpel and Chriſtianity in the Profeſſion of it; that we do not take it up onelyonly upon truſt, becauſe it is offered to us by men; but that we diſcern ſome excellency in it, and receive it as that which is propounded by God himſelf: Yet that we ſhould be able to ſearch into the Intrinſecal reaſon of the Doctrines and Myſteries themſelves, by the ſtrength of our wit, and parts, and natural underſtanding, this is not to be expected by us, or agreeable to us; which the Apoſtle here ſignifies to us, by this expreſſion in the Text; in calling the wiſdome of the world fooliſhneſſe: Which it is, in order to this effect, (among other things) to wit, of bringing men to God and ſalvation. And ſo you have the firſt Explication: The wiſdome of the world is fooliſhneſſe with God; namely, becauſe he counts it ſo;II. The wiſedome of the world, fooliſhneſſe in Gods Diſpoſe. it is ſo according to his opinion and eſtimation of it.

The ſecond is, Becauſe he makes it ſo. It is ſo according p. 52to his diſpoſal and ordering of it.foreign, Every one that counts any thing fooliſhneſs, cannot preſently make it ſo; but God can make it ſo: He hath made fooliſh the wiſdome of this world, as it is in Chap. 1. of this Epiſt. v. 20.

But how does he come to do ſo? As we may conceive it, too manner of wayes. Firſt, by way of Fruſtration and Diſappointment; He ſpoiles the world of thoſe Ends and Purpoſes, which it propounds to it ſelf. Secondly, By way of Confuſion and Contrary improvement; He turns their very Counſels and Deviſes againſt themſelves: In each of theſe wayes does he infatuate them.

Firſt,1. In a way of Fruſtration. By Fruſtration and Diſappointment. God makes the wiſdome of the world fooliſhneſs thus, In that he does often croſs it of its expected ſucceſs. Thus Pſal. 35.10. The Lord bringeth the counſell of the Heathen to nought, he maketh the devices of the people of none effect. So Job 5.12. He diſappointeth the devices of the Crafty, ſo that their hand cannot perform their Enterprize. And Job 12.17. He leads away Counſellors ſpoiled, and maketh the Judges fools. This is that which God many times does with your worldly wiſe men; he over-turns their greateſt Deſignes, and breaks them in the purpoſes of them.

There are many whom God ſometimes lets go on in their vain and frivolous projects, and when they are full of expectation for the ripening and perfecting of them, he does then reſtrain them in them. The Aegyptians were never more fools, than when they ſaid, Come on, let us deal wiſely, Exod. 1.10. We have a notable place for this purpoſe, Iſa. 19.11, 12, 13. &c. Surely the Princes of Zoan are become fools, the counſel of the wiſe Counſellors of Pharaoh is become brutiſh. Where are they? Where are thy wiſe men? &c. Let them tell thee now, and let them know p. 53what the Lord hath purpoſed upon Aegypt. The Lord does by theſe expreſſions ſignifie, how far he fruſtrates the Counſels of the wiſe, and prudent of the world, and (as he did ſometimes with Achitophel) turns them into fooliſhneſſe.2. Sam. 15 31, and 17, 14.2 Sam 15:312 Sam 17:14

Secondly,2. In a way of Confuſion. As God makes the wiſdome of the world fooliſhneſs in a way of Fruſtration, ſo alſo in a way of Confuſion; in that he turns it againſt it ſelf: For ſo alſo he does, as we have it in the latter part of this 19^th verſe; proved by a Teſtimony out of Job, Ch. 5. v. 13. He taketh the wiſe in their own craftineſſe, and the counſel of the froward is carryed headlong. This is that which God does with his Enemies and wicked men:Pſal. 7.16. Exod. 18.11.Ps 7:16Exod 18:11 He brings their own miſchief upon their own head, and in the thing wherein they deal proudly, he is above them. Thus ye ſee the truth of the Point in the full proof and Explication of it, That the wiſdome of the world is fooliſhneſs with God. Firſt, Becauſe he counts it ſo. And ſecondly, Becauſe he makes it ſo.

Would we now have ſome good account and reaſon given us of it, whence this comes to be ſo?The Ground of the point. It is very eaſie for us to have it; and that is this: Becauſe that deals ſo with him, as much as it can do. The wiſdome of God, that is fooliſhneſs with the world; and therefore the wiſdome of the world, that's fooliſhneſs alſo with GodkkSapientia munda ſtultitia eſt apud D…um; hoc eſt, rationibus caret apud Doum, quatenus eſt Author ſuper naturalium: Nam ſtultum eſt, quod fine ratione eſt. C…jetan.: So he is but even and quit with them for it. As it is ſaid there, Zach. 11.8. My ſoul loathed them, and their ſoul abhorred me: Juſt ſo it is here. The world, that thinks ſcornfully of God, his Truth, and Waies, and Ordinances, and Children, and Miniſters; and he thinks as baſely of Them, their Counſels, and Projects, and Deſignes, and Practices, and the things which they take up to themſelves.

p. 54What does all this now teach us by way of improvement to our ſelves?The Ʋſe of all threefold. 1. To be of the mind of God. Firſt, let us from hence learn to be of the mind of God himſelf: Let us think as he think in this particular. If worldly wiſdome be indeed fooliſhneſs with God, let it not then be wiſdome with us: Let not us then ſo much dote and rely upon it. There's a great Argument in it, from the Perſon who is here exhibited to us, which is much to be conſidered by us. The paſſing of any cenſure or verdict, is much according to him that paſſes it, what an one he is. And ſo it is here. It is a good obſervation of Auſtins upon that paſſage there in the Goſpel,Luke 12.20.Luke 12:20 Thou fool, &c. Non ſic dicit Deus Stulte, quomodo Homo dicit: God does not call Fool, ſo as man calls fool: For man, he does it for the moſt part out of paſſion, and prejudice, and raſhneſs, and Folly it ſelf: But God, he does it alwayes diſcreetly, and for very good cauſe. We are ſure that the Judgement of God is according to truth. Rom. 2.2.Rom 2:2Therefore this may ſerve for the awakening of all ſuch perſons as thoſe are, which are no better affected, which are no more but worldly wiſe, and do reſt and applaud themſelves in it, to think with themſelves this, that they are but fools in Gods account; which it may be, is more then at the preſent they do well conſider: If they did, it would make them more out of love with their Natural and Carnal condition.

Secondly,2 To deſpiſe this worlds cenſure. We ſee here on the other ſide, how to ſet by the Cenſure of the world in that which at any time they lay and faſten upon us, eſpecially for doing of our Duties, and of that which belongs unto us: Not to weigh it, or to be moved with it. There are a great many Chriſtians who are ſometimes much diſcouraged and hindred in themſelves from their Duty for fear of this, leſt the world ſhould cenſure them for it: Now, alas! what p. 55is the cenſure of the world, whoſe very wiſdom it ſelf is fooliſhneſs with the God of Wiſdom? Who cares much for the cenſure of a Fool? To be counted fooliſh by ſuch an one is no diſcredit or diſparagement at all. Now thus it is here; this is that which may ſatisfie us here in this buſineſs, that our Adverſaries themſelves are cenſured, and have folly laid to their charge, from whence they are diſabled in their ſentence:1 Cor. 2.15.1 Cor 2:15 The Spiritual man judges all things, yet he himſelf is judged of no man, 1 Cor. 2.15. And whiles the world condemns the Church, it ſpeaks evil of thoſe things it does not know, nor is acquainted withall11Doctus novit indoctum, quia doctus ſuit. Sed indoctus nen novit doctum, quia doctus non fuit. Adag. Arab.. Well (Beloved) to draw up this Point; you ſee here now how it is? God and the world, they ſtand in a direct Oppoſition and Contrariety one to the other. The ſtrength of the world is weakneſs with God; the Friendſhip of the world is Enmitie with God; the VViſdom of the world is Fooliſhneſs with God; And that which is highly eſteemed among men, Luke 16.15.Luke 16:15is an abomination in the ſight of God: And why then ſhould any of us be ſo glued and addicted to it, and to our opinions of it, as for the moſt part we are?

Thirdly,3. Not to glory in men. Let us make the ſame Uſe of it which the Apoſtle himſelf makes in the Text and the Sequel of it, (which I hold to be ſtill moſt proper and natural in the handling of any Scripture) and what is that? ſee in ver. 21. of this Chapter, Therefore let no man glory in men, for all things are yours; whether Paul, or Apollo, or Cephas, &c. Becauſe men are but men, even the beſt and wiſeſt that are, therefore not to glory in them, not to reſt upon them, not to attribute too much to them, not to wrangle and quarrel about them, but to think of them ſo as they are, and ſo to take them, and to make the beſt improvement of them that poſſibly wee can. And it p. 56holds eſpecially and more particularly as to the Miniſters in the variety of their Gifts and Abilities, not here to divide about them, and to take occaſion of making differences from them, but with thankfulneſs to enjoy them all. I ſhall never have done if I ſay ſhall all which may be ſaid by me to this purpoſe; and therefore I muſt of neceſſity break off whether I will or no. So now, I have done alſo with the Third General Part of the Text, which is the word of Inforcement, or Perſwaſion to that which was before adviſed, For the wiſdom of the world is Fooliſhneſs with God.

ANd now (Right Honourable and Beloved) whereas perhaps you may be ready to think that I have done with the Text,The Application of the Text to the Occaſion. yet I have not for all that, I muſt with your good leave go over it once againe before I diſmiſs it, or you with it (although not in ſo large a manner as I have hitherto done) and that ſo far forth as it carries a very good ſutableneſs and correſpondency in it to the preſent occaſion of your meeting together at this time, which me thinks it does very fully in all the ſeveral parts of it. This Scripture which I have now ſet before you, it is a good Item and Caution to you, to keep you from all thoſe Temptations which are ready to riſe up in the hearts of worldly men againſt the works of Charity, and Hoſpitality, and Liberalitie, and Beneficence to the poor. We will take notice of the Parts in their Order

Firſt,I. Of the Caution. Let no man deceive himſelf, It is a very good Preface and Introduction here, and ſuch as men have need of, as much as in any thing elſe; foraſmuch as in very truth there is nothing wherein for the moſt part they do more eaſily coozen themſelves then in matters of this p. 57Nature; whether faſtening on ſuch Arguments as may ſerve to keep them off from it, or nouriſhing ſuch Principles as do pervert and corrupt them in it. It is good for all ſuch perſons to be here awakened, and bid to take heed and to look to themſelves. We ſhall find that in Gal. 6.7. when the Apoſtle had premifed this Injunction, Let him that is taught in the word, communicate to him that teaches in all good things: He preſently adds hereupon, Be not deceived, God is not mocked. Why does he ſo? Becauſe men are commonly ſubject to put off ſuch Duties as theſe are from themſelves. And ſo may we now ſay here, when we are urging the works of Charity, and ſuch kind of Performances as theſe, Be not deceived, or Let no man deceive himſelf. Take heed of ſuch Colluſions and Falſe-reaſonings as thoſe are whereby men are hindred from ſuch a Work and Service as this is whereof we now ſpeak. That you may not defraud the poor, take heed firſt that ye delude not your ſelves, and your own hearts, which does lay ground, and make way for the other. Do not conſult with Fleſh and Blood, nor hearken to the ſuggeſtion of luſt and corruption in ſuch a buſineſs as this; for if ye do, ye will quite undoe your ſelves, and others with you. It is good and ſafe for us, in every duty which God requires of us, to be ſtill moſt jealous and ſuſpicious of thoſe inclinations in us which are moſt favourable to our own eaſe and carnal advantage, becauſe they are moſt likely to reſtrain us and interrupt us in it. And let that ſuffice for the Preface or Preamble or word of Caution, as applicable to our preſent purpoſe, Let no man deceive himſelf.

Now (ſecondly) I may apply to this likewiſe,II. Of the Counſell. even the Counſel and Exhortation it ſelf, If any man among you p. 58ſeemeth to be wiſe in this world, let him become a fool that he may be wiſe. Surely, if there be any men in the world that think themſelves Wiſe in the world, —Populus me ſibilat, at mihi plaudo Ipſe domi, quoties nummos contemplor in arcā. Hor. de divite avaro.it is thoſe commonly which are Rich in the world: The Rich man is wiſe in his own conceit, ſayes Solomon, Prov. 28.11. Whiles he lived he bleſt his ſoul, &c. ſayes David (Pſal. 49.18) that is, he flattered and applauded himſelf. And we have an inſtance of it in the Goſpel, Luke 12.19. Soul, thou haſt much goods laid up for many yeers, take thine eaſe, &c. Riches and Self Admiration (although I do not ſay alwayes, yet) very often go together. Unleſs it pleaſes God by his Grace wonderfully to reſtrain it, it is very rare for thoſe which are Wealthy, not to think too highly of themſelves, and to applaud themſelves in that condition: Therefore when the Apoſtle Paul would inſtruct his Scholer Timothy what counſel to give to rich men,1 Tim. 6.17.1 Tim 6:17 he bids him, charge them that they be not high-minded, nor truſt in uncertain Riches; as laying the greateſt Caution there where was the greateſt danger. This is that which is here ſuppoſed and taken for granted, as that which, through man's corruption, lies in the very nature of the condition, without the more heed and caution. Rich men they are apt to think themſelves wiſe men, and to think themſelves the wiſer as they can hold their Riches the better, and keep themſelves from parting with them, though upon never ſo good an occaſion. There is a piece of worldly wiſdom which does keep off men of the world from thoſe good works which are to be done by them; and they are not commonly without their pretences, and carnal reaſons, and ſhifts, and excuſes, which they are pleaſed to make uſe of to this purpoſe.

Well, but hear now whats the Apoſtles counſel and p. 59advice (us we may very well apply it) even to ſuch as theſe, If any man among you ſeemeth to be wiſe in this world, let him become a fool. A Fool: how is that? namely, by doing that which the world is ready to reckon and judg of as Folly; viz. to do good, to be rich in good works, ready to diſtribute, willing to communicate, &c. as you have it there propounded to you, 1 Tim. 6.18 Such perſons as are thus imployed, they are indeed the worlds fools, 1 John 3.17.1 John 3:17yea, but they are Gods wiſe men; and ſuch as it becomes you to be, if you will be that which you ought, according as God does any way enable you for it; and you cannot diſcharge your ſelves of ſuch a Duty as this is without cloſing with it. I know that worldly wiſdom will be ready (as I ſaid) to take up many Arguments againſt it, and as much as may be, reaſon it out: but they are ſuch as the wiſdom of God is able very eaſily to ſcatter and bring to nothing.

Oh (ſay ſome) but the Times are hard,Objections anſwered. Trading dead, Money ſcarce, the World uncertain; we would be willing to do ſome good with our Eſtates, but we know not what will become of us, nor how things may hereafter go with us. This at the firſt hearing may ſeem to have ſome what in it, but in good earneſt it will not hold water. It is not that which will excuſe you, nay, does rather in ſome reſpects more engage you: And ſo we ſhal find even the Holy Ghoſt himſelf to improve it, Eccleſ. 11.1,2. Caſt thy bread upon the waters, for thou ſhalt find it after many dayes: Give a portion to ſeven, and alſo to eight, for thou knoweſt not what evil ſhall be upon the earth. Becauſe the Times are hard and uncertaine, therefore thoſe whom God hath furniſhed with Eſtates above their Brethren, they ſhould be ſo much the more imparting of them, that ſo by this means they may do the greater p. 60good with them. For firſt, The greater is the Neceſsity, the greater conſequently will be the Mercy: others diſtreſſes make our charity ſo much the more which we enlarge unto them: It is a Service more acceptable unto God, more beneficial to men, more comfortable to our ſelves, and we ſhall hereby reap the greater fruit of the greater good which is done by us. But then, ſecondly, (which is alſo expreſt in this Scripture) Becauſe thou knoweſt not what evil ſhall be upon the earth: Therefore do it upon this ground likewiſe, as being uncertain whether you ſhall have the like occaſions and opportunities afforded unto you. It is wiſdom for every man to do good whiles he may, to lay hold upon the preſent ſeaſon which is adminiſtred unto him. And as for every thing elſe, ſo amongſt the reſt, for the works of Charity: Whiles you have opportunity (ſays the Apoſtle) Gal. 6.10. Give whiles you have it by you, the time may be when you have nothing to give, and then would give if you could, and wiſh that you had given already, when it will now be too late. This is the drift of the Preachers Argument, and ſo an anſwer to the fore mentioned Objection.

Why, but (ſay ſome again) we know not whether our Gifts may hold; the times may be ſuch as the very matter and ſubject of our bounty may be taken away, Colledges, and Hoſpitals, and Almes-houſes, and places of Relief, they may not alwaies continue in being, and then what will become of all the Good which is done by us?

This is ſtill a piece of the wiſdom condemned in the Text, but ſuch as hath no ſtrength in it. For firſt, Are ye ſure that your Eſtates will hold good hereafter in any other way beſides? thoſe Inheritances vvhichwhich ye leave to p. 61your Poſterity, and thoſe Conveyances which you make to your Heirs, whoſoever they be: Can yee aſſure your ſelves of the continuance of them without any diſtraction? Will your own houſes continue for ever, and your dwelling places to all generations? and the Lands which ye call by your names, and the Wealth that ye leave to others which are related to you? Indeed, it may be (for ſome of you) your inward thought may be ſo, as it is ſignified there in that place, Pſal. 49.10,11. but it is more then you can promiſe to your ſelves, or any one for you. And yet notwithſtanding is this no hinderance at all to you, for your care and endeavor about them, or your diſpoſing them in ſuch a way as that is.

But (ſecondly) Admit it to be ſo, yet is your Ingagement never the leſs, nor yet your Reward. We are to do that which is our Duty, and to leave the event of things to God to be ordered and diſpoſed by Him as himſelf pleaſes, who does not require of us to take care for the government of the world (being his own proper undertaking) but to do that which belongs to us in the places in which he hath ſet us. If we be but careful for our parts to do that good which is in our own power, we ſall have comfort and recompence for it, let things themſelves fal as they will, or as they may, for the particular iſſue and event of them. But I will not put Objections into your heads, and make them for you, ye can make them faſt enough you ſelves; but what ever they be of this nature, you muſt ſtill remember of what condition they are, and to what Head they do truly belong as the ſpring and riſe of them; namely, what is here expreſt to us, the Wiſdom of the world, and accordingly make it your buſineſs thus far and in this ſenſe to be fools.

Yea, and that for this Reaſon alſo which is here ſpecified p. 62in the Text (to take in that too) that ſo ye may be wiſe men, To be fools in a way of charity, is wiſdom. 1. In the way of the world it ſelf.which (no queſtion but) ye ſhall be in obſerving; and that likewiſe in a two-fold explication. Firſt, in the very way of the world it ſelf, and within the compaſs of worldly wiſdome, go no further with it then ſo. He hat's thus a fool to the world, he ſhall by this means be wiſe to the world. We'l begin with it thus, My meaning (in brief) is this, That by thoſe Acts of Charity and Bounty, and relief of the poor, whereby the world in the wiſdome of it, thinks an Eſtate is ſo much the more diſparaged, it is hereby ſo much the more advanced. And that eſpecially (which ye may take notice of) in three particulars.Three wayes, Firſt, In the increaſe of it. Secondly, In the comfort of it. Thirdly, In the ſecurity.

Firſt,1. As to increaſe. for the increaſe: Obſerve it there. Its one Objection, which worldly wiſdome makes againſt works of Charity. Oh, I ſhall by this means diminiſh mine own Eſtate; the more I give to others, I ſhall have ſo much the leſs my ſelf. But, I pray, who told you ſo? Did you never read or hear in all your lives, of the Barrel of Meal that waſted not, and of the Cruſe of Oyl that failed not, to that Sareptane widow, that relieved the neceſſities of the Prophet? You'll ſay, that was a Miracle: True, but ſuch an one as God works every day in the year in the proportion and equivalences of it. Believe it, and you will find it to be ſo. There's no man (I am confident of it, mark what I ſay) which is one jot the worſe, no not in an outward and temporal reſpect, for any good that he does with his Eſtate, in ſuch a way as God does call him, and inable him to do it; but has it abundantly, one way or other, made up to him even in this preſent life: And there are many who have experience of it, that are able to bear witneſs to this truth, which I now deliver. p. 63If there be any, who ſometimes have ſuffered, notwithſtanding their Bounty this way, it hath not been from that, if they ſearch and inquire into it, but rather from ſome other cauſe and occaſion, which has been joyn'd with it: nay, it may be, if it had not been for this, they had ſuffer'd more a great deal then they have done, and their loſſes had been ſo much heavier upon them then now they are. The Scripture is very full of promiſes of this nature, if we had but hearts to receive them, and ſo much faith, as to make tryal of them.

Secondly,2. To the comfort. Add to this the comfort of it. Is there nothing to be look'd after in an Eſtate, but onelyonly the increaſe of it? To have ſo much coming in? So many thouſands gathered together? Such Wares? Such Houſes? Such lands? Such heaps and treaſures of gold, and ſilver in great abundance? Alas! What is all this, if ye had as much as ye knew where to put it, if ye have not in the mean time a mind to take contentment in it? What's a Great Eſtate, with a ſad and diſconſolate ſpirit? I do not now ſpeak of it in a Religious way, but onelyonly in a Natural. What is it to have large Revenues in a way of the world, and to have no delight or ſatisfaction in a mans ſelf, or thoſe about him? Beloved, ſhall I tell you? There's many a man in the world, which would make a very good and wiſe Bargain of it, even in a worldly conſideration, (to ſay no more) if he could purchaſe it ſo, to let go three parts of his Eſtate, that he might in joy but the comfort of the fourth; and I believe, that there are many of you, that hear me this day, who would with al your hearts cloſe with this offer, upon theſe conditions: See here now the moſt probable way, that may be, for the attaining unto it; namely, by doing good with thoſe Eſtates which God truſts you withall: p. 64this will ſanctifie and ſweeten, and put a gracious ſavour, and reliſh, and tincture upon all the reſt; make ye more comfortable in your ſelves, in your families, in your relations, in your imployments, in all that ye either are, or have, or do: It is the Bleſsing of the Lord that maketh rich, and ADDS NO SORROW WITH IT. Pro. 10.22. And it is faithfulneſs in the uſe of Riches, which, as ſoon as any thing, does procure this BLESSING from him.

Thirdly,3. To the Security. Take in to this further, the ſecurity of it; that's another thing which I know ye all deſire; to be ſure of that which ye have, that when ye have got it, ye may keep it, and that others may keep it after you, when you are gone, and in your Graves. This is as great a care as any thing, which thoſe that are Rich are exerciſ'd withal: It is lookt upon as a great part of the Miſeries of theſe preſent times, that people can be ſure of nothing, whatſoever they injoy.

It was never more uncertain Riches, 1 Tim. 6.17.1 Tim 6:17foreign, the diſ-appearance and vaniſhing of Wealth, then now it is. See here now, how to ſecure it as much as may be, and to make the beſt aſſurance of it that you can; namely, by laying out ſome of it to the relief of the poor Members of Chriſt. Put it into his hands, that is, into the hands of his Brethren; it is the ſureſt hold of any, and ſuch as will never fail.Chryſologus. Manus pauperis est Gazophylacium Chriſti. The Hand of the poor, it is the Treaſury even of Chriſt himſelf, which needs neither Bolts nor Locks, nor Bars to faſten it with.

This for your ſelves, whilſt ye are here. Now then afterwards for your Children, when ye are gone hence (for I know ye take ſome care for them, and it is fit ye ſhould): Do ye deſire to ſecure your Eſtates in their hands? that p. 65firſt, neither they themſelves; may ſquander them away by ill-husbandry, (as many do after their Parents deceaſe) nor yet that others may wrong them, and deprive them of them againſt their wills? Here's the way to this alſo, viz. By a Charitable imployment of that wealth which God hath given you; ye cannot better provide for your own Children, then by an helping, and relieving of others; theſe Widows, and Orphans, and Fatherleſs which are here before you, and ſuch as they; to whom you are Fathers, as well in a Politick ſenſe, as ye are to the other in a Natural; and when ye dye, ye ſhould make account, that there's a Childs Portion which belongs to them alſo: It is that, which by doing, ye might very much lay ground for the ſafety of all the reſt ye leave behind you.

Thus ye ſee how by being as it were fools in the judgment and practice of the world, in this particular, ye ſhall become even wiſe to the world, and do that which will even promote you in worldly reſpects.

But that's not all, 2. Wiſe for our Souls.nor the chief which is to be conſidered by you; ye ſhall by this means be alſo wiſe for your ſouls, and a better life; which is the beſt wiſdom of all. Provide Animae tuae bona in operibus bonis; as he ſaid. Ye provide good for your ſouls in good works, which are the better for them; not as they lye in opere operato, the works barely performed; but in the works together, with the Affections and Principles from whence they come. To do theſe things, and to do them out of conſcience, out of reſpect to God, who does command them; and love to your Brethren, who do partake of the benefit of them when they are done; thus they have a bleſſed and everlaſting Reward which does follow upon them. This is to lay up Treaſure in Heaven, where neither Moth p. 66nor Canker doth corrupt, nor Theeves break through and ſteal. Luke 16.9.Luke 16:9This is to make us friends of the Mammon of unrighteouſneſſe, that ſo when we fail, (that is, dye) they may receive us into everlaſting Habitations. This is to lay up in ſtore to our ſelves a good Foundation againſt the time to come, 1 Tim. 6.19.1 Tim 6:19laying hold on Eternal life. So that if we think it is not enough for us, that in doing thus, we ſhall be wiſe to the world; yet at leaſt this may ſatisfie us, that by this means we ſhall be wiſe to God. And ſo ye have alſo the ſecond part of this Text in the Occaſional Application of it, viz: The Counſel or Exhortation.

Ye may ſubjoyn,III. Of the word of Inforcement. in the Third and laſt place, the word of Inforcement: For the wiſdome of this world is fooliſhneſſe with God. This is that which does quite daſh, and break in pieces all pretences and conceits of this nature whatſoever, which any people do frame to themſelves, as impediments of them in theſe dutyes; that their wiſdome in this reſpect is but folly, and that with God himſelf. We read in the Goſpel, that when that good Husband (as he took himſelf to be) had pull'd down his Houſes, and inlarged his Barnes, and laid up his goods for many years, and that onelyonly for himſelf (Soul, thou haſt goods laid up for THEE) and hereupon counted himſelf to be a very wiſe man; that the Lord thought Otherwiſe of him, and paſt another ſentence upon him; but GOD ſaid unto him, Thou fool, &c. thereby ſhewing the oppoſition and contrariety of His judgement to his. And the ſame is that which he is ready to do alſo to any others of the ſame temper with him.

To draw towards a Concluſion,The ſumm of All. Let all which hath been hitherto ſpoken to this purpoſe of theſe Duties and works of Charity, thus far prevail with your ſelves, as to perſwade you to the conſcionable obſerviation and practice p. 67of them, as your own hearts do any thing tell you, that God has furniſht you, and inabled you for them. And let this (amongſt the reſt) be a ſpecial Argument to you for it; that it is the Buſineſs which ye are now met about for. Make not a Sermon a Complement, a matter of meer pomp, and courſe, and formality, but let it have its due efficacy with it, and let not the Ordinance of God go away without its errand, whereunto it is intended. Oh, what an happy thing were it, if every Sermon which is Preached here upon this occaſion, might have the ſame ſucceſſe with it as that ppA Sermon of Charity preached to K. Edward the Sixth by B^p. Ridley Martyr, the firſt occaſion of building theſe Hoſpitals.Sermon which firſt gave the occaſion!

I hope it will ſo in part, yea, I doubt not of it. There are many occaſions and opportunities which are offered to you, and never more then in theſe ſad time wherein we live. If ever ye had occaſions given you for the exerciſe of true Charity, now ye have them. Many poor Families quite undone, which would be ſupported. Many young Beginners in Trade, which would be ſtock'd Many people which want imployment, that would be ſet on work. Many Aged, and paſt imployment, which would be relieved. Many ſick, and wounded, which would be healed. Sad, and diſconſolate, which would be comforted. Diſtemper'd, and out of their wits, (poor creatures!) which would be reſtored. Reſtrained, and impriſon'd for debt, which would be inlarged. Orphans, and friendleſs Children, which would be Educated and brought up. Give me leave to add one more, and not the leaſt conſiderable, Scholars at the Univerſities, which would be maintained, and incouraged in Learning. For by the way, let me tell you this, That Learning will be Learning, and must be, if England be England; it is but a Folly for any to think otherwiſe. The time may come, p. 68when you will ſtand in need of Scholars, and would be glad to have them for your monie; and if ye be not careful to cheriſh them and maintaine them, where will ye have them? If ye ſet not young Plants, where will ye have grown Trees? Theſe are not like Jonahs gourd, to come up in a night (nor I hope will not be like his gourd neither, to go down in one) There is ſomewhat more belongs to it then ſo, and ſo you will find it. There are no extemporary Scholers, what ever there be of any thing elſe. As it is a matter of Induſtrie on their part, ſo it is a matter of Forecaſt on yours. It will therefore be a great piece of your Wiſdome here, by your care and bountie herein to provide for Poſteritie, and to prevent that Barbariſm, and Brutiſhneſs, and Savageneſs, and Incivility in this particular, which in ſome mens thoughts, and apprehenſions, and expectations (I ſay not deſires) is coming upon us.

Thus you ſee (Well Beloved in the Lord) how I have laboured with you all along, to draw you off to theſe Works of Charity, and Beneficence in every kind: but that is not all which I have to ſay to you; Qui monet ut facias, quod jam facis, &c. I am further to add hereunto (both to Gods Glory and your Renowne) what you have happily and worthily done already, for which the loynes of many Chriſtians daily bleſs you; The great Good which is continually done by your ſeveral Companies, and Societies, and Corporations, with ſo much Faithfulneſs, and Integrity, and Sincerity as indeed it is, would ſpeak for you there, where I my ſelf ſhould hold my peace. Yet I cannot but ſpeak it, and make mention of it both for incouragement and imitation.

And that I may not altogether ſpeak without book, but p. 69may have ſome Ground for which I ſpeak, take a real account of it out of this Paper which is put into my hands to preſent unto you.

Here followeth the great Coſt and Charges of the City towards the five Hoſpitals this year laſt paſt, &c.

AND now I have no more to ſay,The Concuſion. but only Euge, & Macte: Well done, and proceed ſtill in doing. You that have done well already, be perſwaded to go on and continue: You which have not, now at length to begin; it's never too late: You ſee here what a fair Copy you have ſet before; your next work will be to follow it, and to write after it. Vade TU, & fac ſimiliter. It is that (which to ſay no more) God looks for from you, who wil not only call us to an account for good Precepts, but likewiſe for good Examples; not only for the Counſels which have been given us, how far we have been wrought upon by them; but alſo for the Patterns we have had in our view, how far we have conform'd unto them, as having from them greater advantage of being better, adminiſtred to us, if we had but improved it.

This (as I ſaid) is a main end of ſuch Aſſemblies and Performances as theſe in which we now are, which is not only to tel a fair ſtory of what hath been done heretofore in former Ages (in diebus illis) through the Goodneſs and Bountie of our Forefathers and Predeceſſors, but to ſignifie likewiſe what is to be done in Succeeding, by our ſelves after their examples, that ſo we may bee heirs, not only to their Eſtates, but to their Graces, and to the Comforts and Benefits which by Gods bleſſing p. 70do attend thereupon in a Conformitie and Correſpondency thereunto.

Take one Argument more (for a cloſe) among many other; The Ho…, and Dignitie, and Reputation of this Famous City (which you are intruſted withall, as well as with the ſafety of it:) This City which has been one of the great Wonders and Gloryes of the Chriſtian world for many Ages and Generations together, (and I hope it will be all our cares in our ſeveral places that it may be ſo ſtil) for the entertainment of the Goſpel, for the incouragement of the Ministry, for the Grave and Comely and Well-ordered Government in it. And amongſt the reſt, for this part of the State and Magnificence of it, in its Liberal and Bountiful Proviſion for the Relief of the Poor: That ſo as Pietie, and Juſtice, and Charitie may abound in it on one Hand, ſo alſo Peace, and Plentie and Proſperitie may anſwer it on the other.

This, for mine own part, I have very great Cauſe to wiſh and pray for, as out of the reſpects of common Intereſt, ſo likewiſe of ſpecial and peculiar; not only as to the Place of mine own Birth and Education, but alſo of the Exerciſe of my Miniſtry and Theological Profesſion, which I do here now with a great deal of GRATEFULNESS AND THANKFULNESS ACKNOWLEDG.

It is time for me to have done, and ſo I ſhall; and the Concluſion which I will make, ſhall be that of the Prophet Davids concerning his Jeruſalem, Pſa. 1 22.3. &c.Ps 1:22Ps 1:3which I will apply in like manner to Ours. Let LONDON be a City compact, which is at Unity with it ſelf; whither the Tribes go up, the Tribes of the Lord to give thanks unto the p. 71Name of the Lord Pray ye for the Peace of LONDON; let them proſper that love thee! Peace be within thy walls and Proſperity within thy Palaces! For my Brethren and Companions ſakes, I will now ſay, Peace be within thee; yea, becauſe of the Houſe of the Lord our God, I will alwayes wiſh thy Good.

FINIS.

Pag. 13. lin. 4. for Spiritual r. ſpecial. p. 20. l. 7. r. rather then any. p. 52. l. 6. for too r. two. p. 56. l. 5. r. ſhall ſay.

End of the text · Thomas Horton, Wisdoms Judgment of Folly (1653)