Wisdome's judgment of folly. Delivered in a sermon at the spital, in the solemn assembly of the city, on Munday in Easter-week, April XI. A.D. MDCLIII. By Thomas Horton D.D.
That House will be best settled, which is strengthned 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 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:
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as in the distempers of Body, so in the distempers either of Church or State. This the Apostle Paul, who was a Wise Master-Builder in the house of God (as he stiles himselfe in the tenth verse of this Chapter) who was an able and skilful Chirurgian and Physician about the Body of Christ,
as in the distempers of Body, so in the distempers either of Church or State. This the Apostle Paul, who was a Wise Master-Builder in the house of God (as he stile himself in the tenth verse of this Chapter) who was an able and skilful Chirurgeon and physician about the Body of christ,
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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;
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;
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Now because this indeed was a grand mistake of themselves, and an overweening conceit and opinion of their own worldly wisdome, to the slighting of Gods wisdome in Christ, and the dispensation of the Gospel, he does therefore in this Text, which I have now read unto you, begin with them,
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,
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and bottom, and foundation of the business it self, Let no man deceive himself, if any man, &c. This is the proper Coherence and Dependence of these words in this Scripture.
and bottom, and Foundation of the business it self, Let no man deceive himself, if any man, etc. This is the proper Coherence and Dependence of these words in this Scripture.
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The Counsel, that we have in these, If any man among you seemeth to be wise in this world, let him become a fool, &c. The Inforcement or Argument to perswade, in these, For the wisdome of this world is foolishness with God.
The Counsel, that we have in these, If any man among you seems 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.
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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,
Take it which weigh 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,
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as ever to do so? If Saint Paul had said, Let no man deceive his Neighbour, then perhaps he had said somewhat: if he had said here, as we find him to have said elsewhere; 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,
as ever to do so? If Saint Paul had said, Let no man deceive his Neighbour, then perhaps he had said somewhat: if he had said Here, as we find him to have said elsewhere; 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,
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and this is that which he sayes, Let no man deceive himself; which he speaks not only to the Corinthians (that we may not by the way deceive our selves in regard of the Persons spoken to ) but he speaks it to every one of Us. Mutate nomine de TE.
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 our selves in regard of the Persons spoken to) but he speaks it to every one of Us. Mutate nomine de TE.
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then in which, as there was never more defrauding and deceiving of others, so neither more deceiving of mens selves. This Self-deceit it is the common and general Disease that reigns amongst us:
then in which, as there was never more defrauding and deceiving of Others, so neither more deceiving of men's selves. This Self-deceit it is the Common and general Disease that reigns among us:
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What ever deceit is abroad, it begins at home, and takes its rise and original from thence. If men were true to their own interests, they would never be false to others: If they were faithful in what belongs to themselves, they might be trusted with their neighbours; but now whilst they first try conclusions upon their own hearts for the deceiving of them, they do more readily practise it upon their brethren for the deceiving of them, with them.
What ever deceit is abroad, it begins At home, and Takes its rise and original from thence. If men were true to their own interests, they would never be false to Others: If they were faithful in what belongs to themselves, they might be trusted with their neighbours; but now while they First try conclusions upon their own hearts for the deceiving of them, they do more readily practise it upon their brothers for the deceiving of them, with them.
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as oftentimes to be cozened and deceived, and beguiled by others; so as often amongst the rest by our selves, to be the Deceived and the Deceivers both at once.
as oftentimes to be cozened and deceived, and beguiled by Others; so as often among the rest by our selves, to be the Deceived and the Deceivers both At once.
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A deceitful heart will not spare so much as it self, but will be ready to deceive that: And this is that which all (more or less) have remaining in them.
A deceitful heart will not spare so much as it self, but will be ready to deceive that: And this is that which all (more or less) have remaining in them.
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Those whose natures are changed by Grace, yet they have some Relicks and remainders of the Old man abiding in them, which is corrupt, according to the deceitful lusts. Ever since the Serpent deceived us, we have still been ready, more or less, to deceive our selves.
Those whose nature's 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 Lustiest. Ever since the Serpent deceived us, we have still been ready, more or less, to deceive our selves.
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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, NONLATINALPHABET, It is the Apostles own judgement and conclusion which he give of it in another place,
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,
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it was that wherein the Divel did at first deceive our first Parents Adam and Eve in Paradise, by raising their hopes and expectations beyond that which it was probable they should partake of:
it was that wherein the devil did At First deceive our First Parents Adam and Eve in Paradise, by raising their hope's and Expectations beyond that which it was probable they should partake of:
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And thus in like manner do men also deceive themselves, by vain and groundless perswasions of their owne happiness and the welfare of the condition in which they are, especially in reference to Spirituals and a better life.
And thus in like manner do men also deceive themselves, by vain and groundless persuasions of their own happiness and the welfare of the condition in which they Are, especially in Referente to Spirituals and a better life.
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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 rowse and awaken men in this particular,
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,
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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.
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.
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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,
where Some read it thus, Cursed is he that does the work of the Lord negligently: there Are Others that read it thus, Cursed is he that does the work of the Lord deceitfully; Because to do it negligently is indeed to do it deceitfully. And so the Prophet Malachi Implies likewise, Malachi 1.14 Cursed be the deceiver, which hath in his flock a Male,
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.
as to one part of Religion among the rest, and that is, as to the hearing of the word, Jam. 1.22. Be you doers of the word, and not hearers only, deceiving your own selves.
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Whoever is a carelesse 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 Gods worship besides.
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 beside.
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Secondly, It is the least discerned or expected. Those evils are most to be avoyded, which are worst to be detected, which a man can hardliest find out the root and bottom of them.
Secondly, 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.
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I shall not need to say much more for the pressing of this point upon you, except it be onely by shewing you how to shun such a mischievous evil as this is,
I shall not need to say much more for the pressing of this point upon you, except it be only by showing you how to shun such a mischievous evil as this is,
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And especially desire of God himself to watch over us, and by the sweet and gracious guidance of his holy Spirit, to instruct and direct us, to shew us our own hearts, with all the windings and turnings of them;
And especially desire of God himself to watch over us, 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 windings and turnings of them;
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and that's the word of Councel or Exhortation, in these words, If any man among you seemeth to be wise in this world, let him become a fool that he may be wise.
and that's the word of Council or Exhortation, in these words, If any man among you seems to be wise in this world, let him become a fool that he may be wise.
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First of all, I say, here's a censure of the mistake of wisdom it self, Wise in this world. [ NONLATINALPHABET ] It is terminus Diminutivus, an expression of some Diminution and Disparagement which it carryes along with it;
First of all, I say, here's a censure of the mistake of Wisdom it self, Wise in this world. [ ] It is terminus Diminutivus, an expression of Some Diminution and Disparagement which it carries along with it;
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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:
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:
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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.
The Molle and season of our Abided 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.
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The second is as to the nature and kind of wisdom, wise in this world, that is, wise with worldly wisdom. This is that which the Apostle seems to disparage,
The second is as to the nature and kind of Wisdom, wise in this world, that is, wise with worldly Wisdom. This is that which the Apostle seems to disparage,
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and humane Knowledge, and such accomplishments as those, the wisdom of Man, Sapientia hominis , as it is call'd 1 Cor. 2.4, 5. And this again of two sorts.
and humane Knowledge, and such accomplishments as those, the Wisdom of Man, Sapientia hominis, as it is called 1 Cor. 2.4, 5. And this again of two sorts.
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Secondly, The wisdom of Notions, Sapientia conceptuum, which carryes the strength of some Reason and demonstration with it; there's NONLATINALPHABET, and NONLATINALPHABET.
Secondly, The Wisdom of Notions, Sapientia conceptuum, which carries the strength of Some Reason and demonstration with it; there's, and.
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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,
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,
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as it is there exprest in Coloss. 2.8. being that whereby the world does in a Spiritual manner subsist, whereas in the world to come there will be no need at all of it:
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:
VVhether there be Prophecies, they shal fail; whether there be tongues, they shal cease; whether there be knowledg, it shal vanish away, 1 Cor. 13.8. That is one branch of this wisdom.
Whether there be Prophecies, they shall fail; whither there be tongues, they shall cease; whither there be knowledge, it shall vanish away, 1 Cor. 13.8. That is one branch of this Wisdom.
this is another sort of this wisdom of the world Sapientia carnis; and we find it named so in Scripture [ NONLATINALPHABET, ] the minding of the flesh, Rom. 8.7 And [ NONLATINALPHABET ] Fleshly wisdome, 2 Cor. 1.12.
this is Another sort of this Wisdom of the world Sapientia carnis; and we find it nam so in Scripture [, ] the minding of the Flesh, Rom. 8.7 And [ ] Fleshly Wisdom, 2 Cor. 1.12.
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That wisdome which does consist in the contrivances and prosecutions of Lust, which if it be Bodily, or such as is feated in the inferior faculties of the soul,
That Wisdom which does consist in the contrivances and prosecutions of Lust, which if it be Bodily, or such as is feated in the inferior faculties of the soul,
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If it be Spiritual, and such as lyes rather in the Superiour faculties, of Will and understanding; then it is called (in the same place of Scripture) NONLATINALPHABET, Divellish wisdom, the wisdome of the Divel,
If it be Spiritual, and such as lies rather in the Superior faculties, of Will and understanding; then it is called (in the same place of Scripture), Devilish Wisdom, the Wisdom of the devil,
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as that before, the wisdome of Man; the Apostle Paul joines them both together in one place, Eph. 2.3. The lusts or desires of the flesh, and of the mind.
as that before, the Wisdom of Man; the Apostle Paul joins them both together in one place, Ephesians 2.3. The Lustiest or Desires of the Flesh, and of the mind.
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and in terminis, and in the first acception of it, worldly wisdome, which does consist in the inordinate pursuit and prosecution of worldly contentments,
and in terminis, and in the First acception of it, worldly Wisdom, which does consist in the inordinate pursuit and prosecution of worldly contentment's,
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this is called in the place before cited) Earthly wisdom, NONLATINALPHABET, Jam. 3.15. and the Professors of it, such as mind earthly things, NONLATINALPHABET, Phil. 3.19. This again is of two sorts, as considerable under a double notion, each of them exprest in the Text;
this is called in the place before cited) Earthly Wisdom,, Jam. 3.15. and the Professors of it, such as mind earthly things,, Philip 3.19. This again is of two sorts, as considerable under a double notion, each of them expressed in the Text;
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the one is Sapientia Mundi, The wisdome of the world, in ver. 19. and the other is, Sapientia Seculi, the wisdome of the Age or Time, exprest in ver. 18.
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.
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The Apostle strikes at such who are so addicted and wedded to this: If any man among you be wise, thus; he hath a saying to you to tell you, that this is not that which ye should so much study and apply your selves to.
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 you should so much study and apply your selves to.
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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.
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.
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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.
Set your affections on things above, and not on things on the earth. And his Exampl, Philip 3.20. Our Conversation is in Heaven, from whence we look for the Saviour, the Lord jesus christ.
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 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,
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As the world in general has its defilements of worldly wisdome adhering to it, so every point and estate of the world hath some particularity or other of this worldly wisdome in it,
As 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,
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If any among you be wise in this world, that is, wise with the subtilties and miscarriages of this present Age. Hence we read of the fashion of this world [ NONLATINALPHABET ] 1 Cor. 7.13. The shape, or form, or appearance.
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 from, or appearance.
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And of the course of this world, NONLATINALPHABET, Ephes. 2.2. And of the lust of this world, NONLATINALPHABET, 1 Joh. 2.17. So 2 Tim. 4.10. Demas hath forsaken me, and imbraced this present world: NONLATINALPHABET, The world, and the world that now is. And that he might deliver us from this present evil world, NONLATINALPHABET Galat. 1.4. Every Age and Time of the world, it has its particular Corruptions and Extravagancies both in matter of Judgment and Practice, which are redundant in it.
And of the course of this world,, Ephesians 2.2. And of the lust of this world,, 1 John 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, Galatians 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.
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So he does cast a reproach likewise upon those which are pretenders to it, as making shew and profession of more wisdom then is indeed in them, such as seem wise, but are not so.
So he does cast a reproach likewise upon those which Are pretenders to it, as making show and profession of more Wisdom then is indeed in them, such as seem wise, but Are not so.
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This is that which wee find by the Apostle Paul in another place to be laid to the charge of the Gentiles and Heathen Philosophers, That professing themselves to be wise, they became fools.
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, That professing themselves to be wise, they became Fools.
The third and last part of this Censure extends it self to Self-conceitednesse, and Pride, and vain applauding of themselves in that Wisdom which they conceive to be in them.
The third and last part of this Censure extends it self to Self-conceitedness, and Pride, and vain applauding of themselves in that Wisdom which they conceive to be in them.
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now the Apostle does very seasonably set himself against such an humour as this, as the Spirit of God does likewise in other places of Scripture besides this, Prov. 3.7. Be not wise in thine own eyes, fear the Lord, &c. So Rom. 12.16. Be not wise in your own conceits: And Isai. 5.21. VVo unto them that are wise in their own eyes, and prudent in their owne sight. Again, Prov. 26.12. Seest thou a man wise in his own conceit? there is more hope of a fool then of him.
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 beside this, Curae 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 Isaiah 5.21. VVo unto them that Are wise in their own eyes, and prudent in their own sighed. Again, Curae 26.12. See thou a man wise in his own conceit? there is more hope of a fool then of him.
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Thus is this Self-applause in Wisdome every where almost cryed out upon, 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.
Thus is this Self-applause in Wisdom every where almost cried out upon, according to that saying of the Arabians, which is frequent among them, He that accounts himself for a wise man, God and men account him for a fool.
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The Second Branch is the Counsel it selfe, 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;
The Second Branch is the Counsel it self, 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;
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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,
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,
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Here now to become a Fool, is to be at the greatest Distance and Separation from this that may be: Thus Rom. 16.19. I would have you wise unto that which is good, and simple concerning evill. And there is another Expression like unto it, 1 Cor. 14.20.
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.
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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:
In malice, be you children; though in understanding perfect men. To be a Fool, as to matter of since, is the highest Craft and Wisdom that is, and so to be esteemed:
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:
and to cry them down for a company of Fools and witless Persons, as profane Michal did her Godly and Religious David, when he danced before the Ark with all his might:
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How glorious was the King of Israel to day, who like a Fool uncovered himself, &c. But how does he answer her again? I will be yet more vile then thus, and will be base in mine own sight, &c. As who should say,
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 then thus, and will be base in mine own sighed, etc. As who should say,
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As the world and the men of the world esteem of it, so let him that is wise as to matter of wickedness, become a fool, For if we be besides our selves, it is to God, 2 Cor. 5.13.
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 beside our selves, it is to God, 2 Cor. 5.13.
And who then would not be besides himself so, even to chuse, rather any thing else? Stultus fiat (saith Aquinas ) abjiciendo istam sapientiam apparentem, ut sit sapiens secundùm sapientiam Divìnam, quae est vera sapientia.
And who then would not be beside himself so, even to choose, rather any thing Else? Stultus fiat (Says Aquinas) abjiciendo istam sapientiam apparentem, ut sit sapiens secundùm sapientiam Divìnam, Quae est vera sapientia.
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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, and to lay them aside from them (for that had been contrary even to his own practice ):
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, and to lay them aside from them (for that had been contrary even to his own practice):
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But to become a fool here, is to be taken Interpretativè & oeconomicè, by way of special qualification and dispensation: This Folly will do no body hurt that hath it, but rather the contrary.
But to become a fool Here, is to be taken Interpretativè & oeconomicè, by Way of special qualification and Dispensation: This Folly will do no body hurt that hath it, but rather the contrary.
It is the Determination this of Basilius Caesareensis, who putting this to the Question, How a man may be said to be a fool in this world? Gives this answer to it, If he be afraid of the Judgement of the Lord, who hath said, Wo unto them that are wise in their own eyes,
It is the Determination this of Basil 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,
Great VVits they are for the most part full of curiositie; they are subject now and then NONLATINALPHABET, to stretch beyond their measure, and to go beyond their line;
Great VVits 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;
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they which are wise already, they would be more wise than they should be, and be carryed above their reach. Now the Apostle here by this expression does correct this extravagancy in them,
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,
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to wit, as being willingly ignorant of those things which belong not unto them, but are too high for them; which he expresses also very elegantly in another Scripture, Not to be wise above that which we ought,
to wit, as being willingly ignorant of those things which belong not unto them, but Are too high for them; which he Expresses also very elegantly in Another Scripture, Not to be wise above that which we ought,
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But thirdly, (and indeed chiefly) Let him become a fool, in a sense of Self-denyal: A fool as to the owning of that Natural wisdom which is truly in him:
But Thirdly, (and indeed chiefly) 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:
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,
This sense does 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,
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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.
To such as these the Apostle Here turns and directs his speech, that if there were any such among 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.
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He that will be wise to God, must be thus far a fool to Himself: he must beleeve more then his Reason and shallow Understanding is able to fathom and comprehend.
He that will be wise to God, must be thus Far a fool to Himself: he must believe more then his Reason and shallow Understanding is able to fathom and comprehend.
Look, as in Providential Truths and matters of Divine Promise, we must beleeve beyond Sense and outward Appearance; so likewise in Theologicall Truths and matters of Divine Proposition, wee must beleeve beyond Reason and inward Apprehension: And he that will not be a fool thus he is a fool already. This is the nature of the Gospel,
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,
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as the Apostle speaks of it, that the weapons of it are not carnall, but mighty through God, to the pulling down of strong holds, Casting down imaginations, or reasonings, [ NONLATINALPHABET ] and every high thing that exalts it self against the knowledg of God;
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 it self against the knowledge of God;
To the obedience of Christ, that is, to yeeld obedience unto Christ. And obedience not onely practicall, the obedience of works, for the doing of that which Christ imposes upon us:
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:
and it is that which is here intimated by the Apostle Paul in this present Text, If any man among you, &c. But of this I shall have occasion to speak more afterward, out of the last General;
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 afterwards, out of the last General;
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What the Philosopher spoke of Wisdome and goodness in his Politick and Moral Consideration, is more especially true of it in our Spiritual; It is impossible for him to be a Wise-man, that is not a Good-man .
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.
Wisdom, (as Salomon tells us, and he means it of Grace ) it is the Principal thing; therefore we must get wisdom, and in all our gettings, get this understanding, Pro. 4.7. What does this Wisdom consist in? Briefly in these particulars.
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 gettings, get this understanding, Pro 4.7. What does this Wisdom consist in? Briefly in these particulars.
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First, In the sight and apprehension of our own naturall misery, and corruption, and folly, together with the sleights and subtilties of Satan our spiritual Enemy, to improve them.
First, In the sighed 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.
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when we have that bestowed upon us, which the Apostle praies for concerning the Epesians; The spirit of Wisdome, and Revelation in the Knowledg of Christ.
when we have that bestowed upon us, which the Apostle prays for Concerning the Ephesians; The Spirit of Wisdom, and Revelation in the Knowledge of christ.
And then Thirdly, besides this work upon the Understanding, an inclining of the Will and Affections sutable hereunto, whereby this wisdom becomes not onely Notional, but Practical; our hearts being proportionably sanctified and fill'd with it,
And then Thirdly, beside this work upon the Understanding, 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,
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This wisdome descendeth not from above, but is earthly, sensual, and divelish: For where envying and strife is, there is confusion and every evil work.
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.
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But the wisdom that is from above, is first pure, then peaceable, gentle, and easie to be intreated, full of mercy and good fruits, without partiality, and without Hypocrisie.
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.
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The Apostles scope in the fore going part of the Chapter, was to restrain the exorbitancies of the Tongue which he does amplifie and set forth by many singular and special illustrations:
The Apostles scope in the before going part of the Chapter, was to restrain the Extravagancies of the Tongue which he does amplify and Set forth by many singular and special illustrations:
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and this pride does also commonly arise from a conceit, and false perswasion of mens own wisdome, that they (forsooth) are a great deal wiser than any body else;
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;
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therefore does he here also descend to treat of true wisdome it self, and to shew the properties of it, Who is a wise man, &c. As if he had said, There are a great many of you, which go for wise men,
Therefore does he Here also descend to Treat of true Wisdom it self, and to show the properties of it, Who is a wise man, etc. As if he had said, There Are a great many of you, which go for wise men,
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And without hypocrisie, that is, the pretences of standing for Vertue, and Piety, and Justice, and Religion, and the like, without cordial affection to it;
And without hypocrisy, that is, the pretences of standing for Virtue, and Piety, and justice, and Religion, and the like, without cordial affection to it;
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Now in the second place, 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.
Now in the second place, 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.
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Gods wayes are not as our wayes, nor His Thoughts as our Thoughts, as Himselfe hath exprest it Isai. 55.8. With Him, Folly is the high-way to Wisdom it self, and leads unto it.
God's ways Are not as our ways, nor His Thoughts as our Thoughts, as Himself hath expressed it Isaiah 55.8. With Him, Folly is the highway to Wisdom it self, and leads unto it.
As that Philosopher did with his Scholers, he teaches us first forgetfulness of whatsoever we have learnt in the School of Vanity and Sin. We must (when we come to him to be taught by him) let go all our former Principles which were settled in us:
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:
If we desire to imbrace the one, we must forsake the other: If ever we will attain to Spiritual Wisdome, we must renounce Carnal: We must come to that VVisdom by this Folly. This is the Course and Method which God hath appointed.
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 VVisdom by this Folly. This is the Course and Method which God hath appointed.
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Now look as it is with Kingdomes or States here in this world, which are of contrary Factions, he that will be Wise for the one, he must in a sense be a Fool for the other,
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,
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and to shew them that Emptiness and Insufficiency which is in themselves, that so they may look after that Fulness and All-sufficiency which is in another, even in Christ himself; which they will never do till the former be well evidenced and demonstrated unto them.
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.
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and the Truths contained in it, because they were unwilling to be fools, and to be taken off from adoring of that wisdome which was now already in them,
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,
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Going about to establish their own wisdom, they could not submit themselves unto the Wisdome of God. Isidorus Pelusiota resolves this very well in his Epistle to his friend Epimachus , who desired of him the sense of this Scripture. Hear (sayes he) in brief what it is;
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, who desired of him the sense of this Scripture. Hear (Says he) in brief what it is;
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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.
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.
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And thus much of the Second General Part of the Text, which is the Word of Counsel or Exhortation, If any man among you seemeth to be wise, &c. THE Third and last is the Word of Inforcement or Argument to perswade unto it, in these words, For the Wisdom of the world is foolishness with God:
And thus much of the Second General Part of the Text, which is the Word of Counsel or Exhortation, If any man among you seems to be wise, etc. THE Third and last is the Word of Enforcement or Argument to persuade unto it, in these words, For the Wisdom of the world is foolishness with God:
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But the Apostles aim and intent was to depresse worldly wisdom, and therefore he chuses rather to give it in this manner of expression which wee have now before us.
But the Apostles aim and intent was to depress worldly Wisdom, and Therefore he chooses rather to give it in this manner of expression which we have now before us.
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and that is this, that it is Foolishnesse; not in the sense of a Foole (which even the best wisdom is) but in the sense even of wisdom it self; its Foolishness with God: This it may be said to be according to a double Explication.
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 it self; its Foolishness with God: This it may be said to be according to a double Explication.
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so it is thus only according to these following Qualifications which are agreeable to it. First, Comparitive, being compared with that which is higher and better than it self.
so it is thus only according to these following Qualifications which Are agreeable to it. First, Comparitive, being compared with that which is higher and better than it self.
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wit, and learning, and arts, and such qualification as these are, they are foolishness with none, but such as are fools themselves, and that know not what belongs to them. The onely wise God look upon them,
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,
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and benefit, and comfort, not only of the world, but of the Church: they are the Fruits of his Sons Ascension: those Largesses and Bounties which he let fall,
and benefit, and Comfort, not only of the world, but of the Church: they Are the Fruits of his Sons Ascension: those Largesses and Bounties which he let fallen,
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All the three glorious Persons in the Blessed and Sacred Trinity, they have an hand in the dispensation of this wisdome, which God cannot disallow of Absolutely, unless he should deny Himself, which He cannot do.
All the three glorious Persons in the Blessed and Sacred Trinity, they have an hand in the Dispensation of this Wisdom, which God cannot disallow of Absolutely, unless he should deny Himself, which He cannot do.
For a man to be a prudent Statesman, an understanding Magistrate, a deep Scholar, a skilful Merchant, a man wel seen and vers'd in that way and place and calling wherein God hath set him,
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,
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These things in their place, and in their rank, are very Excellent, and such as the Lord Himself often in Scripture does give the name of wisdome unto them.
These things in their place, and in their rank, Are very Excellent, and such as the Lord Himself often in Scripture does give the name of Wisdom unto them.
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But now, we shall compare them with greater and higher matters, here they are no better than foolishness. If we compare Wit with Grace, Learning with Religion, Sagacity with a spirit of Discerning, a strong and Politick Brain with a Gracious and Savoury Heart;
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;
They were very much taken with the admiration of worldly wisdome, and had too high a conceit of it, whereby they did also over-value and esteem of themseives: And now, that he might correct and reform this distemper in them, he does, by the bowing of the stick as it were another way, put the name of foolishnesse upon it, thereby to take off their inordinate affection from it.
They were very much taken with the admiration of worldly Wisdom, and had too high a conceit of it, whereby they did also overvalue and esteem of themselves: 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.
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As if, when ye should see one that was fondly enamoured and ravish'd with the Beauty of some Creature, ye should, to cure him of that fondnes in him, tell him, that in the eyes and judgement of all those that had skill in features, this Beauty, it were no better than Deformity; even thus does Saint Paul with these Corinthians: And it was sutable to the apprehensions which himself had, being now converted, who counted all things but loss, for the excellency of the knowledg of Christ,
As if, when you should see one that was fondly enamoured and ravished with the Beauty of Some Creature, you 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, for the excellency of the knowledge of christ,
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This is so much the more remarkable, as it comes from such a kind of Person as the Apostle himself; which was a man as eminent for that which he spake against, as any that he spake unto,
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,
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and is destitute of it (as those who want any excellency or perfection themselves, they are apt to disparage it in other: ) But for the Apostle Paul to do it, who was so famous and admirable for it, one that had sate at the feet of Gamaliel, and spake with Tongues more then them all, an accurate and complete Scholar in all kind of Learning, this proceeded from an Higher Principle, which was moreover and besides in him, which made him to look upon the other, as so much inferior. And that's the first qualification.
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 then them all, an accurate and complete Scholar in all kind of Learning, this proceeded from an Higher Principle, which was moreover and beside in him, which made him to look upon the other, as so much inferior. And that's the First qualification.
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Natural or secular wisdome is such, as may be good within its compasse; but it is not good for us to have no other wisdome in us but onely this. As ye shall observe it sometimes to be the condition of abundance of people, that take them (it may be) at some Bargain, or Purchase,
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 you shall observe it sometime to be the condition of abundance of people, that take them (it may be) At Some Bargain, or Purchase,
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There are many which are of admirable parts for any thing which belongs to the world; which yet in the wayes of God are absolute Dunces. Religion is a business which they do not much regard, or trouble themselves with;
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;
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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,
There Are many Christians which have no other thoughts of God then if they were heathens; look upon him only as a Creator, as the Maker and Governor of the world,
and that is all, (as any of the ancient Philosophers would have look'd upon him:) But as he has revealed himself in his Son, and has made known himself in the Gospel, here they care not for him, nor apply themselves to him:
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:
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Even Godliness it self is Foolishness, if you take it abstracted from Christ, especially in the Church of Christ, where it is his maine design to be advanced and set up by us.
Even Godliness it self 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;
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;
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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,
these Corinthians they had diverse among them which were great Philosophers, Understanding Merchant's, eloquent and well spoken men, which had the command of their tongue and Language,
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for men to be wise in any thing rather then in that which they should be? or which does more chiefly and principally concern them? To be wise to get Money,
for men to be wise in any thing rather then in that which they should be? or which does more chiefly and principally concern them? To be wise to get Money,
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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 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 loose their Souls,
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and not to be wise to save them? this, it is Foolishness with a witness. And that's also the second Explication, Sapientia Mundi, i.e. Sapientia quae sola est Mundi. The worlds wisdom is foollishness with God,
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,
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When men are so fully possest with their worldly wisdom, as that they despise the poor Servants of Christ, which in such matters are inferior to them:
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:
There is no man that has any of these things in the greatest measure that can be, who has any reason to swell in himself for the injoyment and participation of them;
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;
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or whether he considers how they are such gifts, which for the nature and quality of them may be bestowed upon those who are Reprobates, and Cast awayes; and Enemies, and Wicked men.
or whither 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.
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First, I say, taken Passively, or Objectively, 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;
First, I say, taken Passively, or Objectively, 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;
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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.
whither we take it in Referente to the Means, or in Referente to the End: If in Referente to the Means, he does not for this bestow his Grace and Gospel upon them.
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First, 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,
First, In Referente 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,
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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.
and hast revealed them unto Babes; even so, Oh Father, Because it seemed good in thy sighed. And so 1 Cor. 1.26. You see your calling, brothers, how that not many wise men After the Flesh Are called.
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or heard of the least word or syllable of it, but have been such as have sate in darknesse, and in the shadow of death, having no hope, and without God in the world.
or herd of the least word or syllable of it, but have been such as have sat in darkness, and in the shadow of death, having no hope, and without God in the world.
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This is not so to be taken (as some now a dayes would improve it) as if all sorts of persons promiscuously might take upon them the Exercise of the Ministry, and the preaching of the Gospel of Christ,
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, and the preaching of the Gospel of christ,
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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.
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.
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Succeeding Ministers they are qualified partly by such Natural abilities as do much incline them to such an imployment (which are still the Gift of God ) and partly by study and industry, polishing and further improving these abilities in them, with the Blessing of God upon them,
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,
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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,
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,
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The second is an Insufficiency active, in ratione Potentiae: The wisdome of the world in its best and highest perfections, is not able to comprehend the Truths of Christ.
The second is an Insufficiency active, in ratione Potentiae: The Wisdom of the world in its best and highest perfections, is not able to comprehend the Truths of christ.
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Meer Natural reason in the exactest sublimation of it, cannot reach the Doctrine of Religion; and this again it cannot do according to a double sense and explication of it.
Mere Natural reason in the Exactest sublimation of it, cannot reach the Doctrine of Religion; and this again it cannot do according to a double sense and explication of it.
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First, I say, not alwaies in the Proposition. There are some Doctrines in Religion, which the Highest reason of man does not know what to make of them,
First, I say, not always in the Proposition. There Are Some Doctrines in Religion, which the Highest reason of man does not know what to make of them,
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neither can understand them as barely propounded. I do not onely say, that it could never find them out before they were discovered, (for that to be sure it could not, as being meerly dependent upon the Wall and Counsel of God, and so said to be hid in him ) but that they cannot conceive of them neither fully, even now that they are revealed. Such as these are, the Trinity of Persons in the Unity of Essence.
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.
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But then secondly, to be sure not in Mysterio. Here it cannot reach them indeed: Meer Natural reason, it cannot discern the Excellency, and Beauty, and Sweeness of Religion:
But then secondly, to be sure not in Mysterio. Here it cannot reach them indeed: Mere Natural reason, it cannot discern the Excellency, and Beauty, and sweetness of Religion:
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we have it plainly in the fore going Chapter, 1 Cor. 2.14. The Natural man receives not the things of the Spirit of God, for they are foolishnesse to him;
we have it plainly in the before going Chapter, 1 Cor. 2.14. The Natural man receives not the things of the Spirit of God, for they Are foolishness to him;
NONLATINALPHABET That man which hath onely a Rational soul in him, and no further qualified, who is not NONLATINALPHABET, that is spiritual; NONLATINALPHABET, He does not receive them,
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,
as our Saviour told Peter, Flesh and Blood hath not revealed these things unto thee, but my Father which is in Heaven, Matth. 16.17. This wisdom of God in a Mysterie, it is such as the wisest worldlings cannot attain to:
as our Saviour told Peter, Flesh and Blood hath not revealed these things unto thee, but my Father which is in Heaven, Matthew 16.17. This Wisdom of God in a Mystery, it is such as the Wisest worldlings cannot attain to:
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Therefore the Apostle speaking of it, hath this passage concerning it, Which none of the Princes of this world knew, &c. The Princes of the world? Whom does he mean by them? Not onely Princes for State, but Princes for knowledge. Not onely Kings and Emperors, but Philosophers and Learned men, which did dominari in Scholis; These are the Principes seculi here spoken of, who notwithstanding all their Learning,
Therefore the Apostle speaking of it, hath this passage Concerning it, Which none of the Princes of this world knew, 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 Emperor's, but Philosophers and Learned men, which did Dominari in Scholis; These Are the Princes Seculi Here spoken of, who notwithstanding all their Learning,
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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; NONLATINALPHABET, as Clemens Alexandrinus calls them;
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 Alexandrian calls them;
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which would make the Truths of God stoop to their capacities; and bring the strait line to the crooked Log? NONLATINALPHABET; (to speak further in the Language of Saint Paul, 1 Cor, 1.20.) Where is now the VVise? Where is the Disputer of this world? How little do such as these understand,
which would make the Truths of God stoop to their capacities; and bring the strait line to the crooked Log?; (to speak further in the Language of Saint Paul, 1 Cor, 1.20.) Where is now the Wise? Where is the Disputer of this world? How little doe such as these understand,
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 receive it as that which is propounded by God himself: Yet that we should be able to search into the Intrinsical reason of the Doctrines and Mysteres themselves, by the strength of our wit,
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in calling the wisdome of the world foolishnesse: Which it is, in order to this effect, (among other things) to wit, of bringing men to God and salvation.
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.
First, By Frustration and Disappointment. God makes the wisdome of the world foolishness thus, In that he does often cross it of its expected success. Thus Psal. 35.10. The Lord bringeth the counsell of the Heathen to nought, he maketh the devices of the people of none effect. So Job 5.12. He disappointeth the devices of the Crafty, so that their hand cannot perform their Enterprize. And Job 12.17. He leads away Counsellors spoiled, and maketh the Judges fools.
First, 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 Psalm 35.10. The Lord brings the counsel of the Heathen to nought, he makes 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 makes the Judges Fools.
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We have a notable place for this purpose, Isa. 19.11, 12, 13. &c. Surely the Princes of Zoan are become fools, the counsel of the wise Counsellors of Pharaoh is become brutish. Where are they? Where are thy wise men? &c. Let them tell thee now,
We have a notable place for this purpose, Isaiah 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,
Secondly, As God makes the wisdome of the world foolishness in a way of Frustration, so also in a way of Confusion; in that he turns it against it self: For so also he does,
Secondly, 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 it self: For so also he does,
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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 craftinesse, and the counsel of the froward is carryed headlong.
as we have it in the latter part of this 19th verse; proved by a Testimony out of Job, Christ 5. v. 13. He Takes the wise in their own craftiness, and the counsel of the froward is carried headlong.
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It is a good observation of Austins upon that passage there in the Gospel, Thou fool, &c. Non sic dicit Deus Stulte, quomodo Homo dicit: God does not call Fool, so as man calls fool:
It is a good observation of Austins upon that passage there in the Gospel, Thou fool, etc. Non sic dicit Deus Stulte, quomodo Homo dicit: God does not call Fool, so as man calls fool:
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Therefore this may serve for the awakening of all such persons as those are, which are no better affected, which are no more but worldly wise, and do rest and applaud themselves in it, to think with themselves this, that they are but fools in Gods account; which it may be, is more then at the present they do well consider:
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 then At the present they do well Consider:
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Secondly, 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:
Secondly, 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:
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what is the censure of the world, whose very wisdom it self is foolishness with the God of Wisdom? Who cares much for the censure of a Fool? To be counted foolish by such an one is no discredit or disparagement at all. Now thus it is here;
what is the censure of the world, whose very Wisdom it self is foolishness with the God of Wisdom? Who Cares much for the censure of a Fool? To be counted foolish by such an one is no discredit or disparagement At all. Now thus it is Here;
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Thirdly, 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;
Thirdly, 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;
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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 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;
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So now, I have done also with the Third General Part of the Text, which is the word of Inforcement, or Perswasion to that which was before advised, For the wisdom of the world is Foolishness with God.
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.
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ANd now (Right Honourable and Beloved) whereas perhaps you may be ready to think that I have done with the Text, yet I have not for all that, I must with your good leave go over it once againe before I dismiss it,
ANd now (Right Honourable and beloved) whereas perhaps you may be ready to think that I have done with the Text, yet I have not for all that, I must with your good leave go over it once again before I dismiss it,
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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.
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 suitableness 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.
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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,
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,
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forasmuch as in very truth there is nothing wherein for the most part they do more easily coozen themselves then in matters of this Nature; whether fastening on such Arguments as may serve to keep them off from it,
forasmuch as in very truth there is nothing wherein for the most part they do more Easily cozen themselves then in matters of this Nature; whither fastening on such Arguments as may serve to keep them off from it,
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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:
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:
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,
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,
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Surely, if there be any men in the world that think themselves Wise in the world, it is those commonly which are Rich in the world: The Rich man is wise in his own conceit, sayes Solomon, Prov. 28.11.
Surely, if there be any men in the world that think themselves Wise in the world, it is those commonly which Are Rich in the world: The Rich man is wise in his own conceit, Says Solomon, Curae 28.11.
And we have an instance of it in the Gospel, Luke 12.19. Soul, thou hast much goods laid up for many yeers, take thine ease, &c. Riches and Self Admiration (although I do not say alwayes, yet) very often go together.
And we have an instance of it in the Gospel, Lycia 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.
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Therefore when the Apostle Paul would instruct his Scholer Timothy what counsel to give to rich men, he bids him, charge them that they be not high-minded, nor trust in uncertain Riches;
Therefore when the Apostle Paul would instruct his Scholar Timothy what counsel to give to rich men, he bids him, charge them that they be not High-minded, nor trust in uncertain Riches;
Well, but hear now whats 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:
Well, but hear now whats the Apostles counsel and Advice (us we may very well apply it) even to such as these, If any man among you seems to be wise in this world, let him become a fool. A Fool:
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viz. to do good, to be rich in good works, ready to distribute, willing to communicate, &c. as you have it there propounded to you, 1 Tim. 6.18 Such persons as are thus imployed, they are indeed the worlds fools, yea,
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, yea,
And so we shal find even the Holy Ghost himself to improve it, Eccles. 11.1,2. Cast thy bread upon the waters, for thou shalt find it after many dayes:
And so we shall find even the Holy Ghost himself to improve it, Eccles. 11.1,2. Cast thy bred upon the waters, for thou shalt find it After many days:
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Because the Times are hard and uncertaine, therefore those whom God hath furnished with Estates above their Brethren, they should be so much the more imparting of them, that so by this means they may do the greater good with them.
Because the Times Are hard and uncertain, Therefore those whom God hath furnished with Estates above their Brothers, they should be so much the more imparting of them, that so by this means they may do the greater good with them.
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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:
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:
and Hospitals, and Almes-houses, and places of Relief, they may not alwaies continue in being, and then what will become of all the Good which is done by us?
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?
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Can yee assure your selves of the continuance of them without any distraction? Will your own houses continue for ever, and your dwelling places to all generations? and the Lands which ye call by your names,
Can ye assure your selves of the Continuance of them without any distraction? Will your own houses continue for ever, and your Dwelling places to all generations? and the Lands which you call by your names,
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and the Wealth that ye leave to others which are related to you? Indeed, it may be (for some of you ) your inward thought may be so, as it is signified there in that place, Psal. 49.10,11. but it is more then you can promise to your selves, or any one for you.
and the Wealth that you 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, Psalm 49.10,11. but it is more then you can promise to your selves, or any one for you.
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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.
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.
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If we be but careful for our parts to do that good which is in our own power, we sall have comfort and recompence for it, let things themselves fal as they will, or as they may, for the particular issue and event of them.
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.
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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, which (no question but) ye shall be in observing;
Yea, and that for this Reason also which is Here specified in the Text (to take in that too) that so you may be wise men, which (no question but) you shall be in observing;
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First, in the very way of the world it self, and within the compass of worldly wisdome, go no further with it then so. He hat's thus a fool to the world, he shall by this means be wise to the world.
First, in the very Way of the world it self, 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.
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and relief of the poor, whereby the world in the wisdome of it, thinks an Estate is so much the more disparaged, it is hereby so much the more advanced. And that especially (which ye may take notice of) in three particulars.
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 you may take notice of) in three particulars.
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the more I give to others, I shall have so much the less my self. But, I pray, who told you so? Did you never read or hear in all your lives, of the Barrel of Meal that wasted not, and of the Cruse of Oyl that failed not, to that Sareptane widow, that relieved the necessities of the Prophet? You'll say, that was a Miracle: True,
the more I give to Others, I shall have so much the less my self. But, I pray, who told you so? Did you never read or hear in all your lives, of the Barrel of Meal that wasted not, and of the Cruse of Oil that failed not, to that Sareptane widow, that relieved the necessities of the Prophet? You'll say, that was a Miracle: True,
nay, it may be, if it had not been for this, they had suffer'd more a great deal then they have done, and their losses had been so much heavier upon them then now they are.
nay, it may be, if it had not been for this, they had suffered more a great deal then they have done, and their losses had been so much Heavier upon them then now they Are.
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Is there nothing to be look'd after in an Estate, but onely the increase of it? To have so much coming in? So many thousands gathered together? Such Wares? Such Houses? Such lands? Such heaps and treasures of gold,
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,
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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,
if you 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,
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and to have no delight or satisfaction in a mans self, or those about him? Beloved, shall I tell you? There's many a man in the world, which would make a very good and wise Bargain of it,
and to have no delight or satisfaction in a men 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,
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even in a worldly consideration, (to say no more) if he could purchase it so, to let go three parts of his Estate, that he might in joy but the comfort of the fourth; and I believe, that there are many of you, that hear me this day, who would with al your hearts close with this offer, upon these conditions:
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:
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make ye more comfortable in your selves, in your families, in your relations, in your imployments, in all that ye either are, or have, or do: It is the Blessing of the Lord that maketh rich,
make you more comfortable in your selves, in your families, in your relations, in your employments, in all that you either Are, or have, or do: It is the Blessing of the Lord that makes rich,
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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,
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 Brothers; it is the Surest hold of any,
This for your selves, whilst ye are here. Now then afterwards for your Children, when ye are gone hence (for I know ye take some care for them, and it is fit ye should ):
This for your selves, while you Are Here. Now then afterwards for your Children, when you Are gone hence (for I know you take Some care for them, and it is fit you should):
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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 Parents decease) nor yet that others may wrong them,
Do you 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 Parents decease) nor yet that Others may wrong them,
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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;
you 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;
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to whom you are Fathers, as well in a Politick sense, as ye are to the other in a Natural; and when ye dye, ye should make account, that there's a Childs Portion which belongs to them also:
to whom you Are Father's, as well in a Politic sense, as you Are to the other in a Natural; and when you die, you should make account, that there's a Child's Portion which belongs to them also:
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,
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 does corrupt,
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So that if we think it is not enough for us, that in doing thus, we shall be wise to the world; yet at least this may satisfie us, that by this means we shall be wise to God. And so ye have also the second part of this Text in the Occasional Application of it, viz: The Counsel or Exhortation.
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 you have also the second part of this Text in the Occasional Application of it, videlicet: The Counsel or Exhortation.
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and inlarged his Barnes, and laid up his goods for many years, and that onely for himself (Soul, thou hast goods laid up for THEE ) and hereupon counted himself to be a very wise man; that the Lord thought Otherwise of him,
and 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,
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but GOD said unto him, Thou fool, &c. thereby shewing the opposition and contrariety of His judgement to his. And the same is that which he is ready to do also to any others of the same temper with him.
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.
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To draw towards a Conclusion, Let all which hath been hitherto spoken to this purpose of these Duties and works of Charity, thus far prevail with your selves,
To draw towards a Conclusion, Let all which hath been hitherto spoken to this purpose of these Duties and works of Charity, thus Far prevail with your selves,
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as to perswade you to the conscionable observiation and practice of them, as your own hearts do any thing tell you, that God has furnisht you, and inabled you for them.
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.
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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.
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.
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Oh, what an happy thing were it, if every Sermon which is Preached here upon this occasion, might have the same successe with it as that Sermon which first gave the occasion!
O, 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 Sermon which First gave the occasion!
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and would be glad to have them for your monie; and if ye be not careful to cherish them and maintaine them, where will ye have them? If ye set not young Plants, where will ye have grown Trees? These are not like Jonahs gourd, to come up in a night (nor I hope will not be like his gourd neither, to go down in one) There is somewhat more belongs to it then so,
and would be glad to have them for your money; and if you be not careful to cherish them and maintain them, where will you have them? If you Set not young Plants, where will you 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,
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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:
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:
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Qui monet ut facias, quod jam facis, &c. I am further to add hereunto (both to Gods Glory and your Renowne) what you have happily and worthily done already, for which the loynes of many Christians daily bless you;
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;
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The great Good which is continually done by your several Companies, and Societies, and Corporations, with so much Faithfulness, and Integrity, and Sincerity as indeed it is, would speak for you there, where I my self should hold my peace.
The great Good which is continually done by your several Companies, and Societies, and Corporations, with so much Faithfulness, and Integrity, and Sincerity as indeed it is, would speak for you there, where I my self should hold my peace.
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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.
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.
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It is that (which to say no more) God looks for from you, who wil not only call us to an account for good Precepts, but likewise for good Examples; not only for the Counsels which have been given us,
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,
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This (as I said) is a main end of such Assemblies and Performances as these in which we now are, which is not only to tel a fair story of what hath been done heretofore in former Ages (in diebus illis) through the Goodness and Bountie of our Forefathers and Predecessors,
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,
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as well as with the safety of it:) This City which has been one of the great Wonders and Gloryes of the Christian world for many Ages and Generations together, (and I hope it will be all our cares in our several places that it may be so stil) for the entertainment of the Gospel, for the incouragement of the Ministry, for the Grave and Comely and Well-ordered Government in it.
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.
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And amongst the rest, for this part of the State and Magnificence of it, in its Liberal and Bountiful Provision for the Relief of the Poor: That so as Pietie,
And among 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,
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as out of the respects of common Interest, so likewise of special and peculiar; not only as to the Place of mine own Birth and Education, but also of the Exercise of my Ministry and Theological Profession, which I do here now with a great deal of GRATEFULNESS AND THANKFULNESS ACKNOWLEDG.
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.
c-acp av pp-f dt n2 pp-f j n1, av av pp-f j cc j; xx av-j a-acp p-acp dt n1 pp-f po11 d n1 cc n1, p-acp av pp-f dt n1 pp-f po11 n1 cc j n1, r-crq pns11 vdb av av p-acp dt j n1 pp-f n1 cc n1 vvb.
and the Conclusion which I will make, shall be that of the Prophet Davids concerning his Jerusalem, which I will apply in like manner to Ours. Let LONDON be a City compact, which is at Unity with it self;
and the Conclusion which I will make, shall be that of the Prophet Davids Concerning his Jerusalem, which I will apply in like manner to Ours. Let LONDON be a city compact, which is At Unity with it self;
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.
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.
