XVI. the tranfient and turbid gratifications of SER M. fin and the world. To fuch endeavours of our own, for rectifying and improving our taste of pleasure, let us join frequent and fervent prayer to God, that he may enlighten and reform our hearts; and by his fpirit communicate that joy to our fouls, which descends from him, and which he has annexed to every part of religion and virtue as the strength of the righteous. SERM. SERMON XVII. On the Folly of the Wisdom of the World, I CORINTH. iii. 19. The wisdom of this world is foolishness with THE 'HE judgment which we form of ourfelves, often differs widely from that which is formed of us by God, whofe judgment alone is always conformable to the truth. In our opinion of the abilities which we imagine ourfelves to poffefs, there is always much felf-flattery; and in the happiness which we expect to enjoy in this world, there is always much deceit. As there is a worldly happiness, which God perceives to be no other than concealed mifery; as there is a worldly honour, which in his estimation is reproach; fo, as the text informs us, there is a wisdom of this world, which is foolishness with God. Affuredly there is nothing in which it imports us more that our judgment should agree with the truth, than in what relates to wisdom. It is the qualification upon which every man is inclined to value himfelf, more than on any other. They who can with patience fuffer imputations on other parts of their character, are ready to lofe their temper, and to feel fore and hurt when they are attacked for deficiency in prudence and judgment. Wisdom is juftly confidered as the guide of conduct. any capital error fhall take place refpecting it; if one fhall miftake that for wisdom which at bottom is mere folly, fuch a mistake will pervert the firft principles of conduct, and be perpetually misleading a man through the whole of life.-As the text plainly intimates that this mistake does often take place in the world, and as it materially concerns us all to be on our guard against so great a danger, I fhall endeavour to fhow, firft, what the nature and fpirit of that wisdom of the world is, A a 4 If which SERM. XVII. SERM. which is here condemned; and next, in XVII. what fenfe and on what account it is styled foolishness with God. I. LET us confider the nature of that wisdom which is reprobated in the text as foolishness with God. It is ftyled the wifdom of this world; that is, the wisdom which is moft current, and most prized in this world; the wisdom which particularly distinguishes the character of those who are commonly known by the name of men of the world. Its first and most noted distinction is, that its purfuits are confined entirely to the temporal advantages of the world. Spiritual bleffings, or moral improvements, the man of this spirit rejects as a fort of airy unfubftantial enjoyments, which he leaves to the fpeculative and the fimple; attaching himself wholly to what he reckons the only folid goods, the poffeffion of riches and influence, of reputation and power, together with all the conveniencies and pleasures which opulent rank or station can procure. In pursuit of thefe favourite ends he is not in the least sfcrupulous as to his choice of of means. If he prefer those which are the faireft, it is not because they are fair, but because they feem to him most likely to prove fuccessful. He is fenfible that it is for his intereft to preferve decorums, and to ftand well in the publick opinion. Hence he is feldom an openly profligate man, or marked by any glaring enormities of conduct. In this refpect, his character differs from that of those who are commonly called men of pleasure. Them he confiders as a thoughtless, giddy herd, who are the victims of paffion and momentary impulfe. The thorough bred man of the world is more steady and regular in his purfuits. He is, for the most part, composed in his manners, and decent in his vices. He will often find it expedient to be ef teemed by the world as worthy and good. But to be thought good, anfwers his purpofe much better than fubjecting himself to become really fuch; and what he can conceal from the world, he conceives to be the fame as if it had never been.-Let me here remark in paffing, that the character which I am now defcribing, is one lefs likely to be reclaimed and reformed, than that SERM. XVII. |