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 [Page 2]and 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 [Page 3]of 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, [...], 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. [Page 4]Indeed, 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. Let 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 [Page 5]of 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. A 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. Ever 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, [Page 6] [...], 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. 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 [Page 7] another 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, [...] 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 [Page 8]himself 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. From 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 [Page 9]worse 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. [...]. 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 ones Quomodo 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 dispen­sable Curritis 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 onely 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, [Page 10]Prov. 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, [...] 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. 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 onely 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 [Page 11]the 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. [ [...]] 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, onely 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 [Page 12]it 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, [...] i.e. [...]. 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 [...]. 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 [...], and [...]. 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 [Page 13]is only exercised here in this world, [ [...]] 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 [ [...],] the minding of the flesh, Rom. 8.7 And [ [...]] Fleshly wisdome, 2 Cor. 1.12. And [ [...]] 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 [...], 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) [...], Divellish wisdom, the wisdome of the Di­vel, as that before, [...] Ephes. 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 [Page 14]Honors, or Pleasures, or any such things; this is called in the place before cited) Earthly wisdom, [...], Jam. 3.15. and the Professors of it, such as mind earth­ly things, [...], Phil. 3.19. This again is of two sorts, Twofold: [...]. 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, [...]. 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 [Page 15]meditations, 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 [ [...]] 1 Cor. 7.13. The shape, or form, or appearance. And of the course of this world, [...], Ephes. 2.2. [Page 16]And of the lust of this world, [...], 1 Joh. 2.17. So 2 Tim. 4.10. Demas hath forsaken me, and imbraced this present world: [...], The world, and the world that now is. And that he might deliver us from this present evil world, [...] 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 [...], 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 [Page 17] Paul in another place to be laid to the charge of the Gen­tiles and Heathen Philosophers, 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 imagination [...]. 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, [Page 18]1 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, [ [...]. 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. [Page 19]And 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 [Page 20]to be taken by us, not [...], but [...], and [...], 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; [...]. 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, [Page 21]them off, [...] 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 of [...] &c. [...] &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 [Page 22]said, 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 [...], 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. [...] 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, [...], as to the comprehension of the Doctrines of Faith. To such as these the Apostle [Page 23]here 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, [ [...]] 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 onely 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, [Page 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. [...]. 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 [...] 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.

What 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. 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 onely 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 onely 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 [Page 26]to 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 [Page 27]mens 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. ‘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 [Page 36]of it. Then peaceable, that is, full of tranquilli­ty and calmness of spirit. [...]. 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. 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 [Page 37] Fool 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.

Therefore 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 'H [...], &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, [...] &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.

THE 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: [...]. 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.

First, 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 onely 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. 2.13 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 [Page 41]such as the Lord Himself often in Scripture [...]. 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. for 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 [Page 42]this, 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 onely 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, [Page 43]as 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 [Page 44]with 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, [Page 45]as 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, 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, [Page 46]O 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. 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 [Page 47]and 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 [Page 48]it. 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. [Page 49]Meer 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. which the Highest reason of man does not know what to make of them, neither can understand them as barely propounded. I do not onely 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, [...]. [...]. Jude ver. 19. [...] That man which hath onely a Rational soul in him, and no further qualifi­ed, who is not [...], that is spiritual; [...], He does [Page 50]not 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. &c. The Princes of the world? Whom does he mean by them? Not onely Princes for State, but Princes for knowledge. Not onely 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.

[...]; 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; [...], 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? [...]; (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 [Page 51]little 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, [...] C [...]rys. in 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 onely 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 [Page 52]to his disposal and ordering of it. [...], 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 [Page 53]what 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.

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. 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 God Sapientia 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.

What 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. 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. Therefore 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 [Page 55]is 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. 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 withall Doctus 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. is 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 [Page 56]holds 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 [Page 57] Nature; 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 [Page 58]seemeth 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. 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 [Page 59]advice (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. yea, 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 [Page 60]good 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 vvhich ye leave to [Page 61]your 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 [Page 62]in 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. [Page 63]If 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 onely 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 onely 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: [Page 64]this 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. [...], 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 [Page 65]first, 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 [Page 66]nor Canker doth corrupt, nor Theeves break through and steal. Luke 16.9. This 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. laying 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 onely 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 [Page 67]of 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 A 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, [Page 68]when 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 [Page 69]may 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 [Page 70]do 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. which 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 [Page 71]Name 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.