WISDOME'S JUDGEMENT OF FOLLY. DELIVERED In a SERMON at the SPITAL, In the Solemn ASSEMBLY of the CITY, on Monday in Easter-Week, April XI. A.D. MDCLIII.  
By THOMAS HORTON, D.D.  PROV. 1 20, 21. and 8.2, 3. 
WISDOM cryeth without, she uttereth her voice in the Streets, she cryeth in the chief place of concourse, in the opening of the Gates; in the City she uttereth her words. She standeth in the top of high places, by the ways, in the places of the paths. She cryeth at the Gates, at the entering in of the City, at the coming in of the doors: O ye simple, understand Wisdom, etc.  J●●. 9.23. 
Thus saith the LORD, Let not the wise man glory in his wisdom.  1 COR. 1.27. 
God hath chosen the foolish things of the world to confound the Wise.  
London, Printed by T. Maxey for SAMUEL GELLIBRAND, at the BALL in S. Paul's Churchyard. 1653.   

To the Right Honourable JOHN FOWKES LORD MAYOR, Together with the Court of ALDERMEN of the famous City of LONDON.  
RIGHT HONOURABLE,  
I Here present you with a Sermon, which is many ways Yours, but two especially: The one, as it was first preached upon your Invitation; and the other, as it is now Printed upon your Importunity. The Subject it treats of is WISDOM, which (if it may prove so in the Event, and a wise man may be Judge in his own Cause, and magnifying of his own Perfections) is much better than either 
a Eccles. 9.15, 16, 18.  STRENGTH or WEAPONS OF WAR; and whereby (for the greater Encouragement of those which are Rich) even the Poor have sometimes been able to deliver the City. All the matter is this, What this Wisdom is, and wherein it consists. The World commonly mistakes it, and lays it in that most, which hath least title to it of any thing else; from whence it justly incurs the censure of the contrary Denomination, and that in the sense of Him who is best able to judge of both. In this short and slender Discourse (which ye have here before you) you may perhaps find something, which may in some measure tend to the unfolding of this difficulty to you, and a right Determination of the Cause: which if it shall please God by his Spirit to set on effectually upon any of your hearts, (as you have cheerfully entertained it with your Ears) or upon the Hearts of any others, whose eyes together with yours may be made partakers of it, I shall not then altogether repent me of exposing myself in this manner to public view; which yet otherwise, in an Age which abounds so much with Sermons and censoriousness both at once, I very well might. The Lord who is the God of wisdom, give us all the Spirit of wisdom answerable to the several Services whereunto he designs us: And power forth a large Measure of this Spirit more abundantly, & especially upon Your selus, for the menaging of those great Affairs which these Times put you upon in the Government of this populous City; The welfare and happiness whereof, with your Own (as a part of it) shall be always most unfeignedly desired by  
Your Servant in and for Christ, THO. HORTON.   

A SERMON Preached at the SPITAL, on the XI. of April, being Monday in EASTER-WEEK, A. D. MDCLIII.  1 COR. 3. ver. 18, 19 
Let no man deceive himself; if any man among you seemeth to be wise in this world, let him become a fool, that he may be wise;  
For the wisdom of this world is foolishness with God.—  
IT is the part and manner of all Wise and skilful Workmen, 
The Introduction.  that they may carry their work on with so much happier success, and may the better go through with it, to have special heed and regard to it in the Grounds and Principles of it. That House will be best settled, which is strengthened and made good in the Foundation: That Disease will be best cured which is removed and taken away in the Root and Causes of the Distemper: That Wound or Sore will 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 Masterbuilder in the house of God (as he styles himself in the tenth verse of this Chapter) who was an able and skilful Chirurgeon 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 wisdom, to the slighting of God's wisdom 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 lays his finger upon the sore, strikes the nail on the head, and comes home to the very root, and bottom, and foundation of the business itself, Let no man deceive himself, if any man, etc. This is the proper Coherence and Dependence of these words in this Scripture.  
Now in the Text itself 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 Enforcement. 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, etc. The Enforcement or Argument to persuade, in these, For the wisdom 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 relish 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 administered to any persons whosoever they be. 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, than 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 says, Let no man deceive himself; which he speaks not only to the Corinthians (that we may not by the way deceive ourselves 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 men's 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 gins 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 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 err; Be not deceived; Let no man beguile you; and here, Deceive not yourselves. All still for this reason, to signify 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 ourselves, 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 itself, which is fraudulent and deceitful above all things. 
Jer. 17.9.  A deceitful heart will not spare so much as itself, 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 Relics 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 ourselves.  
Would you know by what Means and in what ways this is done? 
The ways 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 follows, and shall see more by and by. If any man among you seemeth to be wise, etc. so then, Let no man deceive himself; that is, by too high a conceit and apprehension of his own wisdom, thinking himself wiser than he is, or hath cause to think himself. 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 than they are I kely to enjoy; it was that wherein the Devil 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 persuasions of their own 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 ways 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 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 rouse 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 formal 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 careless hearer, he is upon this account a self-deceiver, and so is every one else that does allow and content himself in any perfunctory and superficial performance of any part of God's worship besides. He deceives himself both of the comfort and sweetness which is contained in the duty itself, and of the reward also which is annexed unto it. Thus have we briefly seen by what means, and in what ways especially, men may be said to deceive themselves; although, as I conceive, the first of them is that which is chief 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 ourselves 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 than any other. And that in these following respects  
First, 
1. Unnatural.  It is most unnatural: It carries 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 man's own breast 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 heinous. The nearer at any time the relation is, the worse always 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 Lest suspected.  It is the least discerned or expected. Those evils are most to be avoided, 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 ware 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 always at hand, and sticks fast and close by ones 
a Quomodo avertam me ab inimico meo, cum inimicus meus sit inter latera mea? Arab. Poet. Anonym.  sides, without separation.  
Thirdly, It is most pernicious, because it is in regravi, 
3. Most pernicious.  it is always in a matter of consequence and special importance; for a man to be deceived 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 
b 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 avoiding it.  except it be only by showing you how to shun such a mischievous evil as this is, and to prevent it in yourselves; 
1. Spiritual 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 ensnared before he is ware. He that trusts in his own heart, is a Fool, says Solomon, 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 professed Juggler, 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 observed by Politicians, as concerns their converse in the world, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicharm.  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 jealousy and self-suspition. 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 show us our own hearts, with all the wind and turn of them; who alone searches and knows them: To show us them, not in the event, (which is very sad and grievous) but aforehand in the prediscoveries 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 myself, considering, that as yet I am but only 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 2d General Part.  which gives us further Entrance and Admission into it, and that's the word of Council 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 implicit 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 enjoyed 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 itself, Wise in this world. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] It is terminus Diminutivus, an expression of some Diminution and Disparagement which it carries 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 kind 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 Kind's of wisdom. If we take it according to the first sense, only 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 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 that's 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, etc. 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 & kind 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 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Twofold: 

Of Words,  
Of Notions.   , as it is called 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 carries 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 is only exercised here in this world, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] according to the Elements and Rudiments of the world, as it is there expressed 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: Whether there be Prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away, 1 Cor. 13.8. That is one branch of this wisdom.  
The second is, the Wisdom of the flesh, carnal wisdom; 
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 wisdom, 2 Cor. 1.12. And [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Making provision for the Flesh, Rom 13.14. That wisdom which does consist in the contrivances and prosecutions of Lust, which if it be Bodily, or such as is seated in the inferior faculties of the soul, than it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sensual wisdom, 
twofold: 

Sensual.  
Diveliish.    Jam. 3.15. If it be Spiritual, and such as lies rather in the Superior faculties, of Will and understanding; than it is called (in the same place of Scripture) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Devilish wisdom, the wisdom of the Devil, as that before, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2 3.  the wisdom of Man; the Apostle Paul joins 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 Wisdom 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 wisdom, which does consist in the inordinate pursuit and prosecution of worldly contentments, and these accommodations here below, whether of Riches, or Honours, 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 expressed in the Text; the one is Sapientia Mundi, The wisdom of the world, in ver. 19 and the other is, Sapientia Seculi, the wisdom of the Age or Time, expressed 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 yourselves 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 aim, 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 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 will do whilst the world itself 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 Wisdom 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 wisdom adhering to it, so every point and estate of the world hath some particularity or other of this worldly wisdom in it, as a Branch or slip of that General, which does run out and express itself in several Ages and times of it, and for the most part one worse than another. Aetes' parentum pejor avis. Now this is that likewise which is here implicitly censured by the Apostle in this Expression: If any among you be wise in this world, that is, wise with the subtleties 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. And of the lust of this world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Joh. 2.17. So 2 Tim. 4.10. Demas hath forsaken me, and embraced 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 Judgement 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 suit 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 wisdom 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 Wisdom: in the Wisdom of the Flesh, Carnal Wisdom: in the Wisdom of the World, Secular Wisdom.  
The second thing which he here censures is the pretence to true Wisdom, 
II. The mere 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 implicitly cast a reproach upon the Wisdom of the World itself, as being such only in appearance, and not in reality, which things have a show of wisdom, Col. 2.23. So he does cast a reproach likewise upon those which are pretenders to it, as making show and profession of more wisdom than is indeed in them, such as seem wise, but are not so. This is that which we find by the Apostle 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. Wisdom 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 Wisdom which they seem to lay claim to as their interest and belonging unto them, if it be brought to a just trial 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 itself to Self-conceitedness, 
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 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 guilty 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, etc. So Rom. 12.16. Be not wise in your own conceits: And Isai. 5.21. Wo unto them that are wise in their own eyes, and prudent in their own 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 Wisdom every where almost cried 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, 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 implicitly censured by the Apostle; If any man among you seemeth to be wise in this world: where the Censure reaches and extends itself to these Particulars: 1. The Mistake of Wisdom. 2. The mere pretence to it. 3. The Priding in it.  
The Second Branch is the Counsel itself, 
The second branch of the 2d 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 Devilish 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 contrariety to them: in regard of the latter, to be so only by way of Interpretation.  
We begin with the former; 
I. In opposition to carnal wisdom.  and here the first of them which I have now named is Carnal, or Devilish 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 evil. 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 show the greatest skill that may be; which therefore we should all study and endeavour ourselves 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 poor matter to pride themselves in: Why boastest thou thyself in Mischief, O mighty man! Psal. 52.1. It were better here to have no wisdom or skill 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 scoff 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 expressed 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, etc. But how does he answer her again? I will be yet more vile than thus, and will be base in mine own sight, etc. As who should say, If this be to be a fool, I am resolved to be a fool still; 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 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 ourselves, it is to God, 2 Cor. 5.13. And who then would not be besides himself so, even to choose, rather any thing else? Stultus fiat (saith Aquinas) abjiciendo istam sapientiam apparentem, ut sit sapiens secundùm sapientiam Diuìnam, 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 employment: it does not become a Christian to be thus, Like Martha, troubled about many things; to be nimis attentus ad rem, given to the embracements 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 natural 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 Knowledge. 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, 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 Interpretatiuè & 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 own Apprehensions, and high flown Conceits of himself; therein he must be a Fool, though otherwise never so wise. And so the Arabic Translation expresses it directly, even in the Text, rendering it thus, Let him become a fool as to himself. There is no Fault in Humane wisdom; 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 Knowledge shall at any time puff up, and make a man proud, here now, as we 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 Learnedest and Wisest man that is, aught 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 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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, Woe unto them that are wise in their own eyes, and prudent in their own sight, and imitate him that hath said, I am as a Beast before thee: and laying aside all opinion of his own wisdom, approve of nothing as right in him any further, than as wellpleasing to God. Thus Herald  
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 locked up in his own Bosom. Great Wits they are for the most part full of curiosity; 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 carried 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 chief) Let him become a fool, in a sense of Self-denial: A fool as to the owning of that Natural wisdom which is truly in him: so as thereby to be kept off from the embracement 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 chrysostom 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 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 believe more than his Reason and shallow Understanding is able to fathom and comprehend. Look, as in Providential Truths and matters of Divine Promise, we must believe beyond Sense and outward Appearance; so likewise in Theological Truths and matters of Divine Proposition, we must believe 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 carnal, but mighty through God, to the pulling down of strong holds, Casting down imaginations, or reasonings, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and every high thing that exalts itself against the knowledge of God; and bringing into captivity every thought to the obedience of Christ: To the obedience of Christ, that is, to yield obedience unto Christ. And obedience not only practical, the obedience of works, for the doing of that which Christ imposes upon us: but obedience also which is mental, or cordial, the obedience of Faith; for the believing 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 loath 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, etc. 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 3d General. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 stopped there, it might have seemed somewhat strange; and besides, had less efficacy with it. Now whiles he subjoins 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 itself.  
The Means unto it.    There are two things which are here pertinently considerable, the one is the end itself 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 itself, Wisdom.  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 wisdom here spoken of, as a Prize which is worth the seeking and looking after. And indeed (to speak of) there is no other wisdom but this. What the Philosopher spoke of Wisdom and goodness in his Politic and Moral Consideration, is more especially true of it in our Spiritual; It is impossible for him to be a Wiseman, that is not a Goodman 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. l. 6. c. 13. . This is that which every one should aim at especially, above any thing else. Wisdom, (as Solomon tells us, and he means it of Grace) it is the Principal thing; therefore we must get wisdom, and in all our get, get this understanding, Pro. 4.7.  
What does this Wisdom consist in? 
Wherein this wisdom does consist. 1. Sight of natural misery. 2. Apprehension of Christ.  Briefly in these particulars. First, In the sight and apprehension of our own natural misery, and corruption, and folly, together with the sleights and subtleties of Satan our spiritual Enemy, to improve them. Secondly, In the discerning of he sufficiency and excellency which is in Christ, and the Knowledge of Him; when we have that bestowed upon us, which the Apostle prays for concerning the Epesians; 
Ephes. 1.17.  The spirit of Wisdom, and Revelation in the Knowledge of Christ. And then Thirdly, besides this work upon the Understanding, 
3. Closing with Christ.  an inclining of the Will and Affections suitable hereunto, whereby this wisdom becomes not only Notional, but Practical; our hearts being proportionably sanctified and filled 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 persuading to it. 1. The Excellency. 2. The Benefit. 3. The Dignity or Renown.  1. The Excellency of it, it is wisdom of the highest nature. 2. The Benefit of it, it is wisdom that will stand us most in stead, and which will be most useful to us. 3. The Dignity of it, it carries 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 only to call you to an inquiry about your own interest in it. Wisdom 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 show 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 to this purpose, Jam. 3.13, etc. Who is a wise man, and endued with knowledge amongst you? Let him show out of a good Conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the Truth. This wisdom descendeth not from above, but is earthly, sensual, and devilish: 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 easy to be entreated, full of mercy and good fruits, without partiality, and without Hypocrisy. And the fruit of Righteousness 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 employed: thereby to consider how fare you express this wisdom 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 itself, 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 amplify 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 persuasion of men's own wisdom, that they (forsooth) are a great deal wiser than any body else; therefore does he here also descend to treat of true wisdom itself, and to show the properties of it, Who is a wise man, etc. 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 fare 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 show it, and make it good in the thing itself. This ye cannot do better, than by a conversation suitable to such Principles, which may produce the works of meekness, and sweetness, and quietness, and peaceableness in you, which are the effects of true wisdom indeed; whereas, if ye allow yourselves in contrary distempers of envy, and strife, and emulation, and contention, and the like; howsoever ye may haply please and applaud yourselves in such courses as those are, yet you are exceedingly short of the mark, and of that wisdom which ye falsely attribute and assume to yourselves. There is no shadow of wisdom in it, except it be of that, which deserves not the name of wisdom, the wisdom of the World, and the wisdom of the Flesh, and the wisdom of the Devil: Foe where such passions and humours as these are do at any time take place, there's nothing but tumults, and turbulence, and disorder, and confusion, and every evil; work which are in the greatest opposition to true wisdom, that possibly can be. Which that ye may know to be so indeed, I will give you a short Description of this wisdom what it is: That wisdom 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 of it. Then peaceable, that is, full of tranquillity and calmness of spirit. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  After that, gentle and easy to be entreated; that is, lemma itself or too much addicted to ones own judgement, and opinion, and resolution; but where there is ground and reason for it (and in such things as are lawful and honest) pliable 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 hypocrisy, that is, the pretences of standing for Virtue, 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. there'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 itself; 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 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. God's ways are not as our ways, nor His Thoughts as our Thoughts, as Himself hath expressed it Isai. 55.8. With Him, Folly is the highway to Wisdom itself, and leads unto it. When he once makes us christian's, he takes a quite contrary course with us than hath been hitherto taken: As that Philosopher did with his Scholars, he teaches us first forgetfulness of whatsoever we have learned 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 embrace the one, we must forsake the other: If ever we will attain to Spiritual Wisdom, we must renounce Carnal: We must come to that Wisdom 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 Kingdoms 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 Engagements are different, and so accordingly is the Wisdom 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 bottoms, and to show them that Emptiness and Insufficiency which is in themselves, that so they may look after that Fullness 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 stomaches 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 wisdom 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 Wisdom of God. Isidorus Pelusiota resolves this very well in his Epistle to his friend Epimachus 
g' H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Isid. Pelus. li. 4. Ep. 6. , who desired of him the sense of this Scripture. Hear (says he) in brief what it is; The Conceit and Opinion of Proficiency is a very great Hindrance 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. For look (says 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 knowledge, 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, etc.  
THE Third and last is the Word of Enforcement or Argument to persuade unto it, in these words, 
The 3d 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 wisdom with God. But the Apostles aim and intent was to depress worldly wisdom, 
The wisdom of the world foolishness with God.  and therefore he chooses rather to give it in this manner of expression which we 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 fastened upon it, and that is this, that it is Foolishness; not in the sense of a Fool (which even the best wisdom is) but in the sense even of wisdom itself; 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 call Carnal wisdom, the wisdom of the Flesh. But if we speak of some other parts of it, namely that which is Secular or Natural, which seems here (as we shown 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 itself. Take the wisdom of the world, for no more but the wisdom of natural parts and abilities for worldly employments, and so it is not foolishness 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 only wise God look upon them, as no other than Beams and Emanations of his own Wisdom, 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 Son's 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 wisdom, 
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 well seen and versed in that way and place and calling wherein God hath set him, whether of Council 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 ourselves, or the Spirit of God, as to fancy and imagine otherwise. These things in their place, and in their rank, are very Excellent, and such as the Lord Himself often in Scripture 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. l. 1.  does give the name of wisdom 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 Politic Brain with a Gracious and Savoury Heart; here now they are not to be named the same day (as I may say) together, there's so much difference betwixt them, and the latter so transcendent to the former.  
This is that which the Apostle would signify by this Expression; he applies 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 wisdom, 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 foolishness upon it, thereby to take off their inordinate affection from it. As if, when ye should see one that was fond enamoured and ravished with the Beauty of some Creature, ye should, to cure him of that fondness 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 suitable 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 knowledge 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 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 spoke against, as any that he spoke unto, and a great deal more. For a fool to speak slightly of wisdom, 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 sat at the feet of Gamaliel, and spoke with Tongues more than 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 wisdom of the World, is foolishness with God, taken comparatively.  
Secondly, 
2. Solitariè.  Taken solitarily and alone by itself. Natural or secular wisdom is such, as may be good within its compass; but it is not good for us to have no other wisdom in us but only 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 ways 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, 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 looked 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 itself is Foolishness, if you take it abstracted from Christ, especially in the Church of Christ, where it is his main 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 knowledge 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 than in that which they should be? or which does more chief 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 world's wisdom is foollishness 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. Abusiuè.  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 world's 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 possessed 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 than Folly. These natural perfections which we have now spoken of, it's not Foolishness to have them, but it is Foolishness to be puffed 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 enjoyment 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 aways; and Enemies, and Wicked men. So that that's 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. Effectiuè.  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, 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 persuade 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 foolishness with him.  
First, I say, taken Passively, or Objectively, 
I. Passiuè; 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 will, 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 acknowledgement 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, 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, than 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 wisdom of the world as Foolishness, and so accounted it.  
First, For the dispensing them to them: He does not always do that; nay, he does commonly otherwise, as we have heard out of the former place. The great Rabbis 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 sat in darkness, 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 always 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 lest what belonged unto it.  
This is not so to be taken (as some now a days 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 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 God's 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 employment (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 itself, as to the particular occasions of performance which are administered 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 ourselves in 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 employs in it, whiles he lays 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 Wisdom 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, than so far forth as it improves Grace, and Grace it; which sometimes it doth. That man which hath his Wisdom sanctified, will be able to do a great deal more good than 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 Wisdom 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. Actiuè; in ratione Potentiae.  in ratione Potentiae: The wisdom of the world in its best and highest perfections, is not able to comprehend the Truths of Christ. Mere Natural reason in the exactest sublimation of it, 
Natural Reason unable to reach the things of God two manner of ways:  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 always 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 only say, that it could never find them out before they were discovered, (for that to be sure it could not, as being merely 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 wisdom of the world cannot reach them, or attain unto them, not so much as in Propositione.  
But than secondly, to be sure not in Mysterio. 
2. In Mysterio.  Here it cannot reach them indeed: Mere 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 foolishness to him; neither can he know them, because they are Spiritually discerned.  
The Natural man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Judas ver. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That man which hath only a Rational soul in him, and no further qualified, who is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is spiritual; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He does not receive them, neither into his mind and judgement to understand them, nor into his will and affections to embrace 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 Mystery, 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.  etc. The Princes of the world? Whom does he mean by them? Not only Princes for State, but Princes for knowledge. Not only 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 wisdom, and strength of reason which was in them, yet did not rise to the knowledge of Christ, and the Mystery of God manifested in the flesh.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
An use of Confutation.  (to speak in the Language of St. chrysostom:) 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 will 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 straight line to the crooked Log? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (to speak further in the Language of Saint Paul, 1 Cor, 1.20.) Where is now the Wise? Where is the Disputer of this world? How little do such as these understand, or at least consider with themselves, that the wisdom of the world is in this respect foolishness 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, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 men's Reason from them, 
The qualification.  nor the use of it, even in Religion itself. 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 only 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 wisdom of the world foolishness: 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 wisdom of the world is foolishness with God; namely, because he counts it so; 
II. The wisdom of the world, foolishness 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 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 wisdom 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 ways. First, by way of Frustration and Disappointment; He spoils the world of those Ends and Purposes, which it propounds to itself. Secondly, By way of Confusion and Contrary improvement; He turns their very Counsels and Devises against themselves: In each of these ways does he infatuate them.  
First, 
1. In a way of Frustration.  By Frustration and Disappointment. God makes the wisdom of the world foolishness thus, In that he does often cross it of its expected success. Thus Psal. 35.10. The Lord bringeth the counsel 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 Enterprise. And Job 12.17. He leads away Counsellors spoiled, and maketh the Judge's fools. This is that which God many times does with your worldly wise men; he overturns their greatest Designs, and breaks them in the purposes of them.  
There are many whom God sometimes let's 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 Egyptians 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. etc. 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? etc. Let them tell thee now, and let them know what the Lord hath purposed upon Egypt. The Lord does by these expressions signify, how far he frustrates the Counsels of the wise, and prudent of the world, and (as he did sometimes with Achitophel) turns them into foolishness. 
2. Sam. 15 31, and 17, 14.   
Secondly, 
2. In a way of Confusion.  As God makes the wisdom of the world foolishness in a way of Frustration, so also in a way of Confusion; in that he turns it against itself: For so also he does, as we have it in the latter part of this 19th verse; proved by a Testimony out of Job, Ch. 5. v. 13. He taketh the wise in their own craftiness, and the counsel of the froward is carried 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 wisdom 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 easy for us to have it; and that is this: Because that deals so with him, as much as it can do. The wisdom of God, that is foolishness with the world; and therefore the wisdom of the world, that's foolishness also with God 
k 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 Ways, and Ordinances, and Children, and Ministers; and he thinks as basely of Them, their Counsels, and Projects, and Designs, and Practices, and the things which they take up to themselves.  
What does all this now teach us by way of improvement to ourselves? 
The Use 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 wisdom be indeed foolishness with God, let it not then be wisdom 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 Augustine's upon that passage there in the Gospel, 
Luke 12.20.  Thou fool, etc. 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 itself: But God, he does it always 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 God's account; which it may be, is more than 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 world's 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 hindered in themselves from their Duty for fear of this, lest the world should censure them for it: Now, alas! what is the censure of the world, whose very wisdom itself 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 satisfy 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 withal 
1 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 Enmity with God; the Wisdom 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, etc. 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 we can. And it 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 Enforcement, or Persuasion 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 again 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 Liberality, 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 cousin themselves then in matters of this 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 hindered 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 yourselves, 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 undo yourselves, 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 Counsel.  even the Counsel and Exhortation itself, If any man among you 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 arcan. Hor. de divite avaro.  it is those commonly which are Rich in the world: The Rich man is wise in his own conceit, says Solomon, Prov. 28.11. Whiles he lived he blest his soul, etc. says 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 years, take thine ease, etc. Riches and Self Admiration (although I do not say always, 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 Scholar Timothy what counsel to give to rich men, 
1 Tim. 6.17.  he bids him, charge them that they be not highminded, 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 what's the Apostles counsel and 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 judge of as Folly; viz. to do good, to be rich in good works, ready to distribute, willing to communicate, etc. as you have it there propounded to you, 1 Tim. 6.18 Such persons as are thus employed, they are indeed the world's 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 yourselves 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 shall 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 days: 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 uncertain, 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 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 ourselves, and we shall hereby reap the greater fruit of the greater good which is done by us. But then, secondly, (which is also expressed 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 administered 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, Colleges, and Hospitals, and Almshouses, and places of Relief, they may not always 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 which ye leave to your Posterity, and those Conveyances which you make to your Heirs, whosoever they be: Can ye assure yourselves 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 than you can promise to yourselves, or any one for you. And yet notwithstanding is this no hindrance at all to you, for your care and endeavour about them, or your disposing them in such a way as that is.  
But (secondly) Admit it to be so, yet is your Engagement 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 shall have comfort and recompense for it, let things themselves fall 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 expressed 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 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 itself.  which (no question but) ye shall be in observing; and that likewise in a twofold explication. First, in the very way of the world itself, and within the compass of worldly wisdom, 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'll 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 wisdom 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 ways,  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. It's one Objection, which worldly wisdom 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 myself. 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 Oil 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 enable 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. 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 joined with it: nay, it may be, if it had not been for this, they had suffered more a great deal than 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 trial of them.  
Secondly, 
2. To the comfort.  Add to this the comfort of it. Is there nothing to be looked after in an Estate, but only 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 only 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 man's 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 all 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 withal: this will sanctify 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 employments, 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 exercised withal: It is looked upon as a great part of the Miseries of these present times, that people can be sure of nothing, whatsoever they enjoy.  
It was never more uncertain Riches, 
1 Tim. 6.17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dis-appearance and vanishing of Wealth, than 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 yourselves, 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 first, neither they themselves; may squander them away by ill-husbandry, (as many do after their Parent's 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 employment 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 Politic sense, as ye are to the other in a Natural; and when ye die, ye should make account, that there's a Child's 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 judgement 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 lie 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 nor Canker doth corrupt, nor Thiefs break through and steal. 
Luke 16.9.  This is to make us friends of the Mammon of unrighteousness, that so when we fail, (that is, die) they may receive us into everlasting Habitations. This is to lay up in store to ourselves 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 satisfy 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 subjoin, 
III. Of the word of Enforcement.  in the Third and last place, the word of Enforcement: For the wisdom of this world is foolishness 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 duties; that their wisdom 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 pulled down his Houses, and enlarged his Barns, and laid up his goods for many years, and that only 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, etc. thereby showing 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 sum of All.  Let all which hath been hitherto spoken to this purpose of these Duties and works of Charity, thus far prevail with yourselves, as to persuade you to the conscionable observiation and practice of them, as your own hearts do any thing tell you, that God has furnished you, and enabled 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 Compliment, a matter of mere 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 success with it as that 
p A Sermon of Charity preached to K. Edward the Sixth by Bp. 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 than 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 stocked Many people which want employment, that would be set on work. Many Aged, and past employment, which would be relieved. Many sick, and wounded, which would be healed. Sad, and disconsolate, which would be comforted. Distempered, and out of their wits, (poor creatures!) which would be restored. Restrained, and imprisoned for debt, which would be enlarged. 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 encouraged 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, when you will stand in need of Scholars, and would be glad to have them for your money; and if ye be not careful to cherish them and maintain 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 Scholars, what ever there be of any thing else. As it is a matter of Industry on their part, so it is a matter of Forecast on yours. It will therefore be a great piece of your Wisdom here, by your care and bounty herein to provide for Posterity, and to prevent that Barbarism, and Brutishness, and Savageness, and Incivility in this particular, which in some men's 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, etc. I am further to add hereunto (both to God's Glory and your Renown) what you have happily and worthily done already, for which the loins 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 myself should hold my peace. Yet I cannot but speak it, and make mention of it both for encouragement and imitation.  
And that I may not altogether speak without book, but 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 passed, etc.  
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 persuaded 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 will 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 conformed unto them, as having from them greater advantage of being better, administered 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 tell a fair story of what hath been done heretofore in former Ages (in diebus illis) through the Goodness and Bounty of our Forefathers and Predecessors, but to signify likewise what is to be done in Succeeding, by ourselves after their examples, that so we may be heirs, not only to their Estates, but to their Graces, and to the Comforts and Benefits which by God's blessing do attend thereupon in a Conformity and Correspondency thereunto.  
Take one Argument more (for a close) among many other; The Ho●●●, and Dignity, and Reputation of this Famous City (which you are entrusted withal, as well as with the safety of it:) This City which has been one of the great Wonders and Glories 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 still) for the entertainment of the Gospel, for the encouragement 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 Piety, and Justice, and Charity may abound in it on one Hand, so also Peace, and Plenty and Prosperity 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 ACKNOWLEDGE.  
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 David's concerning his Jerusalem, 
Psa. 1 22.3. etc.  which I will apply in like manner to Ours. Let LONDON be a City compact, which is at Unity with itself; whither the Tribes go up, the Tribes of the Lord to give thanks unto the 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 always wish thy Good.  
FINIS.   

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