Now therefore I return to St. Paul, who uses these expressions [_Ye suffer fools gladly_] applying it to himself; and again [_As a fool receive me_], and [_That which I speak, I speak not after the Lord, but as it were foolishly_]; and in another place [_We are fools for Christ's sake_]. See how these commendations of Folly are equal to the author of them, both great and sacred. The same holy person does yet enjoin and command the being a fool, as a virtue of all others most requisite and necessary: for, says he [_If any man seem to be wise in this world, let him become a fool that he may be wise_]. Thus St. Luke records, how our Saviour, after his resurrection, joining himself with two of his disciples travelling to Emmaus, at his first salutation he calls them fools, saying [_O fools, and slow of heart to believe_], Nor may this seem strange in comparison to what is yet farther delivered by St. Paul, who adventures to attribute something of Folly even to the all-wise God himself [_The foolishness of God_ (says he) _is wiser than men_]; in which text St. Origen would not have the word foolishness any way referred to men, or applicable to the same sense, wherein is to be understood that other passage of St. Paul [_The preaching of the cross to them that perish, foolishness_]. But why do I put myself to the trouble of citing so many proofs, since this one may suffice for all, namely, that in those mystical psalms wherein David represents the type of Christ, it is there acknowledged by our Saviour, in way of confession, that even he himself was guilty of Folly; _Thou_ (says he) _O God knowest my foolishness?_ Nor is it without some reason that fools for their plainness and sincerity of heart have always been most acceptable to God Almighty. For as the princes of this world have shrewdly suspected, and carried a jealous eye over such of their subjects as were the most observant, and deepest politicians (for thus Caesar was afraid of the plodding Cassius, and Brutus, thinking himself secure enough from the careless drinking Anthony; Nero likewise mistrusted Seneca, and Dionysius would have been willingly rid of Plato), whereas they can all put greater confidence in such as are of less subtlety and contrivance So our Saviour in like manner dislikes and condemns the wise and crafty, as St. Paul does expressly declare in these words, _God hath chosen the foolish things of the world_; and again, _it pleased God by foolishness to save the world_; implying that by wisdom it could never have been saved. Nay, God himself testifies as much when he speaks by the mouth of his prophet, _I will destroy the wisdom of the wise, and bring to nought the understanding of the learned_. Again, our Saviour does solemnly return his Father thanks for that he had _hidden the mysteries of salvation from the wise, and revealed them to babes_, i.e., to fools; for the original word _vnpriois_, being opposed to _oooois_ if one signify wise, the other must foolish.