IT is the part and manner of all Wiſe and skilful Workmen, The Introduction. that they may carry their work on with ſo much happier ſucceſs, and may the better go through with it, to have ſpecial heed and regard to it in the Grounds and Principles of it. That Houſe will be beſt ſettled, which is ſtrengthned and made good in the Foundation: That Diſeaſe will be beſt cured which is removed and taken away in the Root and Cauſes of the Diſtemper: That Wound or Sore wil be moſt readily and happily healed, which is firſt ſearched and examined at the core and bottom of it. And as it is thus in Corporals and Temporals, and the things of this Life; ſo alſo in Spirituals, and the things of a Better; as in the diſtempers of Body, ſo in the diſtempers either of Church or State. This the Apoſtle Paul, who was a Wiſe Maſter-Builder in the houſe of God (as he ſtiles himſelfe in the tenth verſe of this Chapter) who was an able and skilful Chirurgian and Phyſician about the Body of Chriſt, as appears by his daily exerciſe in it, was very ſenſible and apprehenſive of,The Coherence. for his own behalf. Therefore being now deſirous to correct ſome groſſer Abuſes and corruptions, which were at this time crept into the Church of Corinth in point both of Doctrine and Manners, he does very carefully apply himſelf to the practice of this Obſervation; where he does not immediately fall upon the conſideration of the Evils themſelves, which were prevailing amongſt them, but firſt of all very ſeaſonably ſtrikes at the General riſe and Original of them and the Spring and Fountain whence thoſe evils did proceed in them. Now becauſe this indeed was a grand miſtake of themſelves, and an overweening conceit and opinion of their own worldly wiſdome, to the ſlighting of Gods wiſdome in Chriſt, and the diſpenſation of the Goſpel, he does therefore in this Text, which I have now read unto you, begin with them, and deal with them moſt effectually in this particular. Hic ulcus ipſum digito attingit, as Calvin well upon the place. Here he layes his finger upon the ſore, ſtrikes the nail on the head, and comes home to the very root, and bottom, and foundation of the buſineſs it ſelf, Let no man deceive himſelf, if any man, &c. This is the proper Coherence and Dependence of theſe words in this Scripture.

Now in the Text it ſelf we have three General Parts conſiderable of us.The Diviſion

Firſt, A word of Caution or Admonition.Three General Parts. Secondly, A word of Counſel or Exhortation. Thirdly, A word of Inforcement. The Caution, that we have in thoſe words, Let no man deceive himſelf. The Counſel, that we have in theſe, If any man among you ſeemeth to be wiſe in this world, let him become a fool, &c. The Inforcement or Argument to perſwade, in theſe, For the wiſdome of this world is fooliſhneſs with God.

WE begin in order with the firſt,The firſt General Part. viz. the Caution or Admonition which is here exhibited, Let no man deceive himſelf.] This ſpeech, it is not abſolute but reſpective; It has a double aſpect with it, 〈 in non-Latin alphabet 〉 ,The Reference double. Backward. Forward, and it caſts either backward or forward. If you take it as looking backward upon that which went before, ſo it has in it the force of a cloſe & ſerous concluſion, as leaving a very good tang and relliſh behind it. If you take it as looking forward upon that which immediately follows, ſo it has in it the force of a Preface, and preparatory introduction, as making a very good entrance and paſſage for that which comes after. Take it which way you will, as either way you may take it (though I incline rather to the latter, which is by way of Introduction and Preamble to the ſucceeding Exhortation) the Caution is very good and ſeaſonable, and ſuch as may be very well adminiſtred to any perſons whoſoever they be. Indeed, at the firſt hearing it may ſeem to be a little ſuperfluous, and ſuch as might well have been ſpared: Let no man deceive himſelf: Why; is there any great fear of that? Can we think that any one ſhould be ſo mad or fooliſh, as ever to do ſo? If Saint Paul had ſaid, Let no man deceive his Neighbour, then perhaps he had ſaid ſomewhat: if he had ſaid here, as we find him to have ſaid elſewhere; 1 Theſ. 4.6. Let no man go beyond or defraud his BROTHER in any matter, we might then have thought he had ſpoken to purpoſe. But to give ſo ſtrict a charge and caution againſt ſelf-deceiving, what need was there of that? Beloved, the Apoſtle knew very well what he ſaid, and he knew alſo to whom he ſaid it; and this is that which he ſayes, Let no man deceive himſelf; which he ſpeaks not only to the Corinthians (that we may not by the way deceive our ſelves in regard of the Perſons ſpoken to) but he ſpeaks it to every one of Us. Mutate nomine de TE. It is a Caution of a General Latitude and Extent, which it carries with it to all Ages and Times whatſoever, even to theſe more particularly and eſpecially wherein we live; then in which, as there was never more defrauding and deceiving of others, ſo neither more deceiving of mens ſelves. Self-deceit a general Diſeaſe. This Self-deceit it is the common and general Diſeaſe that reigns amongſt us: yea, indeed, upon proof we ſhall find it to be the ground and foundation of all other deceit in the world. What ever deceit is abroad, it begins at home, and takes its riſe and original from thence. If men were true to their own intereſts, they would never be falſe to others: If they were faithful in what belongs to themſelves, they might be truſted with their neighbours; but now whilſt they firſt try concluſions upon their own hearts for the deceiving of them, they do more readily practiſe it upon their brethren for the deceiving of them, with them.

Therefore it is that the Scripture does ſo often lay ſuch a Caution and proviſo as this is, Do not erre; Be not deceived; Let no man beguile you; and here, Deceive not your ſelves. All ſtill for this reaſon, to ſignifie the general proneneſs and diſpoſition which is in our Nature hereunto; as oftentimes to be cozened and deceived, and beguiled by others; ſo as often amongſt the reſt by our ſelves, to be the Deceived and the Deceivers both at once.

The Holy Ghoſt himſelf gives us a very good account of it from whence it proceeds;The ground of ſelf-deceit. namely, from the nature and quality of the heart it ſelf, which is fraudulent and deceitful above all things. Jer. 17.9. A deceitful heart will not ſpare ſo much as it ſelf, but will be ready to deceive that: And this is that which all (more or leſs) have remaining in them. Thoſe which are in a ſtate of Nature and Unregeneracy, they are nothing elſe but deceit; their hearts do continually frame and faſhion deceit in them, as the Scripture ſpeaks. Thoſe whoſe natures are changed by Grace, yet they have ſome Relicks and remainders of the Old man abiding in them, which is corrupt, according to the deceitful luſts. Eph. 4.22. Ever ſince the Serpent deceived us, we have ſtill been ready, more or leſs, to deceive our ſelves.

Would you know by what Means and in what wayes this is done?The wayes of ſelf-deceit. Take it briefly thus:

Firſt, By falſe conceits and apprehenſions which men have of themſelves.1. By falſe apprehenſions. Self-flattery hath a great ſtroke and influence upon ſelf-deceit. He that thinks himſelf to be ſomething when he is nothing, he deceives himſelf, 〈 in non-Latin alphabet 〉 , It is the Apoſtles own judgement and concluſion which he give of it in another place, and it is that which he hath a ſpecial reſpect to here in this, as we may ſee by that which followes, and ſhall ſee more by and by. If any man among you ſeemeth to be wiſe, &c. ſo then, Let no man deceive himſelf; that is, by too high a conceit and apprehenſion of his owne wiſdome, thinking himſelfe wiſer then he is, or hath cauſe to think himſelfe. This is that which many perſons oftentimes are ſubject unto, and thereby to deceive themſelves.

Secondly,2 By falſe hopes. By falſe hopes and promiſes which men make to themſelves. It is a great deceiving of any, when they ſhall expect and look for more then they are I kely to enjoy; it was that wherein the Divel did at firſt deceive our firſt Parents Adam and Eve in Paradiſe, by raiſing their hopes and expectations beyond that which it was probable they ſhould partake of: And thus in like manner do men alſo deceive themſelves,See Jam. 1.26, appliable to any other miſcarriage. by vain and groundleſs perſwaſions of their owne happineſs and the welfare of the condition in which they are, eſpecially in reference to Spirituals and a better life. There are divers which are ready to think the caſe is here very well with them, with whom indeed it is far otherwiſe; take it for granted that their ſtate is good in order to ſalvation, who yet never were careful in all their lives to work out their ſalvation, or to walk in ſuch wayes as might tend to ſuch an end as that is, but rather quite oppoſite to it. There is many a one who makes as full an account to go to Heaven when he goes out of the world, as he does to go out of the world (nay it may be a great deal more) who yet if God be not more merciful unto him, muſt go to another place. It is a Point which were worth the following (if we had nothing elſe to ſpeak of) eſpecially in this confident age which is fallen upon us, wherein ſo many both opinions and practices are ſwallowed without any ſcruple, even to rowſe and awaken men in this particular, and to cure them (if it were poſſible) of this ſelf-deceit. But we have not leiſure for it, and muſt leave it to a better hand.

Thirdly, By falſe performances and duties, men deceive themſelves alſo here.3 By falſe performances. He that does not any thing as he ſhould, he does thereby deceive himſelf in the doing of it. Slothfulneſs and deceitfulneſs they come both of them to one effect; and ſo the ſame word in the Hebrew Language ſignifies both, 〈 in non-Latin alphabet 〉 and is taken promiſcuouſly; as Jer. 48.10. where ſome read it thus, Curſed is he that doth the work of the Lord negligently: there are others that read it thus, Curſed is he that doth the work of the Lord deceitfully; becauſe to do it negligently is indeed to do it deceitfully. And ſo the Prophet Malachi implies likewiſe, Mal. 1.14 Curſed be the deceiver, which hath in his flock a Male, and voweth and ſacrificeth unto the Lord a corrupt thing. The Deceiver, that is, the formall Worſhipper, which is careleſs and negligent and cuſtomary in the Service of God; ſuch an one as this is, he is the deceiver, and ſo accounted. And as a deceiver of others, ſo eſpecially and particularly of himſelf: Ye have an expreſs place to this purpoſe, as to one part of Religion amongſt the reſt, and that is, as to the hearing of the word, Jam. 1.22. Be ye doers of the word, and not hearers only, deceiving your own ſelves. Whoever is a careleſſe hearer, he is upon this account a ſelf-deceiver, and ſo is every one elſe that does allow and content himſelf in any perfunctory and ſuperficial performance of any part of Gods worſhip beſides. He deceives himſelf both of the comfort and ſweetneſs which is contained in the duty it ſelf, and of the reward alſo which is annexed unto it. Thus have we briefly ſeen by what means, and in what wayes eſpecially, men may be ſaid to deceive themſelves; although, as I conceive, the firſt of them is that which is chiefly aimed at, and more principally intended in this place.

Now that which lies upon us in reference hereunto,The Inference. is in ſpecial manner to obſerve and take notice of the Apoſtles Caveat, and to ſuffer it to prevail with us, that we avoid this rock our ſelves which we have heard how prone we are to ſplit upon; eſpecially conſidering the grievous aggravations which are attendant upon it;Aggravation of ſelf deceit. for as all Deceit is very odious, ſo ſelf-deceit more then any other. And that in theſe following reſpects

Firſt,1. Unnatural. It is moſt unnaturall: It carryes a kind of Monſtrouſneſs, and Barbarouſneſs with it. Every evil is ſtill ſo much the worſe as there is the greater engagement againſt it, and hath ſomewhat within a mans own breſt to take him off from it. The leſs temptation there is unto ſin, the greater provocation there is in it: and the more cauſe there is to forbear it, the more iniquity it is to commit it. Now ſuch are thoſe ſins which men are guilty of in regard of themſelves; they are in this reſpect ſins of an higher rank. How does the Apoſtle aggravate the ſin of fornication? 2 Cor. 6.18. From hence, that it is a ſin againſt ones ſelf in a peculiar manner. The like may be alſo ſaid of ſelf-deceiving, which therefore makes it ſo much the more hainous. The neerer at any time the relation is, the worſe alwais is the deceit; as moſt contrary to the Principles of Nature, and thoſe diſpoſitions which God hath placed in the heart: which is one thing in this ſelf-deceit.

Secondly,2 Leaſt ſuſpected. It is the leaſt diſcerned or expected. Thoſe evils are moſt to be avoyded, which are worſt to be detected, which a man can hardlieſt find out the root and bottom of them. 〈 in non-Latin alphabet 〉 . Socr. in Plato. Why ſuch now is this ſelf-deceit, it is a cloſe and ſecret evil, which no body almoſt is aware of, or does think will come upon him, and therefore not ſo eaſily prevented without a great deal of heed and care. Beſides that (as he ſaid) The Cheater is alwaies at hand, and ſticks faſt and cloſe by onesQuomodo avertam me ab inimico meo, cum inimicus meus ſit inter latera mea? Arab. Poet. Anōym. ſides, without ſeparation.

Thirdly, It is moſt pernicious, becauſe it is in regravi, 3. Moſt pernicious. it is alwaies in a matter of conſequence and ſpecial importance; for a man to be deceiv'd but in a trifle, though he would not like it, yet he might be able to bear it: But to be deceived in matter of life and death, this is intolerable. Yet this now is that which is remarkable in this ſelf-deceit, He that deceives himſelf, deceives his ſoul, which is the better part of himſelf, and wherein deceit of all other elſe is leaſt diſpenſableCurritis propter Animam; Tota exaggeratio haec eſt quòd dicitur propter Animam. Auguſtin..

I ſhall not need to ſay much more for the preſſing of this point upon you,Means of avoyding it. except it be onely by ſhewing you how to ſhun ſuch a miſchievous evil as this is, and to prevent it in your ſelves;1. Spirituall Watchfulneſs. which is done no better way, than by carrying a narrow watch over your own hearts. He that would not deceive himſelf, he muſt take heed of truſting himſelf; if he does, he will be ſoon overtaken and inſnar'd before he is aware. He that truſts in his own heart, is a Fool, ſayes Salomon, Prov. 28.26. And ſo indeed he is, and at laſt will prove to be ſo. Look then, as you would do with one who is a known and profeſt Jugler, or Cheater; you will truſt him no further than you ſee him, never have your eye off on him, as long as you have any thing to do with him; In like manner muſt ye alſo deal with your own falſe and deceitful hearts. It is a good rule here, which is given and obſerv'd by Politicians, as concerns their converſe in the world, 〈 in non-Latin alphabet 〉 Epicha • m. Be watchful, and remember to miſtruſt. Becauſe there's a great deal of Treachery and falſe dealing which ye are likely to meet with, if ye look not better to it, therefore our beſt defence will here be our own jealouſie and ſelf-ſuſpicion. Sola iſtîc ſecuritas eſt, Groſted. Epiſc. Linc. nunquam eſſe ſecurum.

And eſpecially deſire of God himſelf to watch over us,2. Recourſe to God. and by the ſweet and gracious guidance of his holy Spirit, to inſtruct and direct us, to ſhew us our own hearts, with all the windings and turnings of them; who alone ſearches and knows them: To ſhew us them, not in the event, (which is very ſad and grievous) but afore-hand in the pre-diſcoveries and apprehenſions of it:Pſal. 1 39.23, 24. Say here with the holy man David, Search me O God, and know my heart, try me, and know my thoughts: See if there be any wicked way in me, and lead me in the way everlaſting.

But I forget my ſelf, conſidering, that as yet I am but onely in the Threſhold of the Text, and the opening of the door unto it. So much for the Firſt General propounded, viz. The word of Caution or Admonition, Let no man deceive himſelf.

WE come now to the ſecond, The 2d General Part. which gives us further Entrance and Admiſſion into it, 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.

Wherein again we have three Branches more: Firſt,Three Branches of this. 1. Branch The Perſon ſpoken to, If any man. Secondly, The Advice which is given him, Let him become a fool. Thirdly, The End or Motive, That he may be wiſe.

For the firſt,1 The Perſon ſpoken to. The Perſon ſpoken to, If any man among you ſeem to be wiſe in this world. Here's an implicite Cenſure of three things in this expreſſion.Three things more here cenſured. Firſt, of the Miſtake of falſe wiſdom for true, or of that which is leſs weighty and conſiderable, for that which is more. Secondly, of the pretence to true wiſdom in the want of it, Seeming to be wiſe, whenas indeed there is no ſuch matter. Thirdly, of Conceitedneſs and ſelf-applauſe in that wiſdom which is injoy'd and partaken-of, whatſoever it be. Each of theſe are in this ſuppoſition.

Firſt of all,I. The miſtake of Wiſdom. I ſay, here's a cenſure of the miſtake of wiſdom it ſelf, Wiſe in this world. [ 〈 in non-Latin alphabet 〉 ] It is terminus Diminutivus, an expreſſion of ſome Diminution and Diſparagement which it carryes along with it; which therefore would be a little opened and explained by us what it is.

To be wiſe in this world, Wiſdom in this world double: as to the Time and place, Nature and kinde of Wiſdom. according to the ſound of the words, has a double reſpect in it: Either firſt to the Time and Place of wiſdom: or Secondly, to the Nature and Kinds of wiſdom. If we take it according to the firſt ſenſe, onely for the time and place, To be wiſe in the world, that is, to be wiſe whilſt we live in the world; ſo there is nothing that is juſtly taxable or reprovable in it, but rather the contrary; for it is that which we muſt be, if ever we be that which we ſhould be; and it will be the worſe for us, we be not: Take it for the trueſt and beſt wiſdom of all, (which we ſhall ſpeak to more anon) wiſdom towards God and ſalvation; it is that which muſt be firſt in this world, if it be ever at all: He thats not thus wiſe in this world, he will be but a fool in the next, who ever he be. The ſpace and ſeaſon of our abode here below, is that which God hath appointed for our improvement in Spiritual wiſdom, and which accordingly we are to make uſe of for ſuch a purpoſe. Be wiſe now, O ye Judges, &c. Pſal. 2.10. Therefore it is not to be taken in this ſenſe, in reference to the Time of Wiſdom

The ſecond is as to the nature and kind of wiſdom, wiſe in this world, 〈 in non-Latin alphabet 〉 i.e. 〈 in non-Latin alphabet 〉 . that is, wiſe with worldly wiſdom. This is that which the Apoſtle ſeems to diſparage, and to take off the Corinthians from, with all other Chriſtians beſides, in the Extravagancies, and Inordinacies of it; ſuch a wiſdom namely, as does take its riſe, and ground, and progreſs from this preſent world. All the Queſtion here,The nature & kinde reduced to three Heads ſpecially. will be, What it is? Now for this, if we take it in its latitude, it may be reduced to three heads eſpecially.

The firſt is the wiſdom of the mind, 1. The wiſdom of the Mind. Natural wiſdom, which lies in Parts, and Learning, and humane Knowledge, and ſuch accompliſhments as thoſe, the wiſdom of Man, Sapientia hominis 〈 in non-Latin alphabet 〉 . Twofold: Of Words, Of Notions. , as it is call'd 1 Cor. 2.4, 5. And this again of two ſorts. Firſt, The wiſdom of words, Sapientia verborum, as it is called 1 Cor. 1.17. Secondly, The wiſdom of Notions, Sapientia conceptuum, which carryes the ſtrength of ſome Reaſon and demonſtration with it; there's 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . Now either, or both of theſe taken together, make up to us this Natural wiſdom, which is in a ſenſe alſo the wiſdom of the world, for as much as it is ſuch, as is only exerciſed here in this world, [ 〈 in non-Latin alphabet 〉 ] according to the Elements and Rudiments of the world, as it is there expreſt in Coloſſ. 2.8. being that whereby the world does in a Spiritual manner ſubſiſt, whereas in the world to come there will be no need at all of it: VVhether there be Prophecies, they ſhal fail; whether there be tongues, they ſhal ceaſe; whether there be knowledg, it ſhal vaniſh away, 1 Cor. 13.8. That is one branch of this wiſdom.

The ſecond is, the Wiſdome of the fleſh, carnal wiſdome;2. The wiſdom of the Fleſh, this is another ſort of this wiſdom of the world Sapientia carnis; and we find it named ſo in Scripture [ 〈 in non-Latin alphabet 〉 ,] the minding of the fleſh, Rom. 8.7 And [ 〈 in non-Latin alphabet 〉 ] Fleſhly wiſdome, 2 Cor. 1.12. And [ 〈 in non-Latin alphabet 〉 ] Making proviſion for the Fleſh, Rom 13.14. That wiſdome which does conſiſt in the contrivances and proſecutions of Luſt, which if it be Bodily, or ſuch as is feated in the inferior faculties of the ſoul, then it is called 〈 in non-Latin alphabet 〉 , Senſual wiſdome, twofold: Senſuall. Diveliiſh. Jam. 3.15. If it be Spiritual, and ſuch as lyes rather in the Superiour faculties, of Will and underſtanding; then it is called (in the ſame place of Scripture) 〈 in non-Latin alphabet 〉 , Divelliſh wiſdom, the wiſdome of the Divel, as that before, 〈 in non-Latin alphabet 〉 Epheſ. 2 3. the wiſdome of Man; the Apoſtle Paul joines them both together in one place, Eph. 2.3. The luſts or deſires of the fleſh, and of the mind.

The third and laſt kind of Wiſdome which is here ſtruck at by the Apoſtle,3 The wiſdom of the World, in terminis. is that which is ſo properly, and in terminis, and in the firſt acception of it, worldly wiſdome, which does conſiſt in the inordinate purſuit and proſecution of worldly contentments, and theſe accommodations here below, whether of Riches, or Honors, or Pleaſures, or any ſuch things; this is called in the place before cited) Earthly wiſdom, 〈 in non-Latin alphabet 〉 , Jam. 3.15. and the Profeſſors of it, ſuch as mind earthly things, 〈 in non-Latin alphabet 〉 , Phil. 3.19. This again is of two ſorts,Twofold: 〈 in non-Latin alphabet 〉 . Of the World, Of the Age, as conſiderable under a double notion, each of them expreſt in the Text; the one is Sapientia Mundi, The wiſdome of the world, in ver. 19. and the other is, Sapientia Seculi, the wiſdome of the Age or Time, expreſt in ver. 18.

Firſt,1. The Wiſdom of the World. The wiſdom of the world conſidered at large. The Apoſtle ſtrikes at ſuch who are ſo addicted and wedded to this: If any man among you be wiſe, thus; he hath a ſaying to you to tell you, that this is not that which ye ſhould ſo much ſtudy and apply your ſelves to. Thoſe which profeſs themſelves Believers, and have given up their Names to Chriſt, they ſhould not judge and reckon of themſelves by ſuch matters as theſe are. Though ſo long as they live in the world, they muſt, from the neceſſity of their condition, converſe in it and with it, yet this is not that which they ſhould look upon as their chiefeſt aime, or the mark whereunto they direct and order their courſe, but regard better things, and of an higher nature; Saint Paul gives us both his Precept for it, and his example: His Precept, 〈 in non-Latin alphabet 〉 . Coloſſ. 3.1, 2. If then ye be riſen with Chriſt, ſeek thoſe things which are above, where Chriſt ſitteth at the right hand of God: Set your affections on things above, and not on things on the earth. And his Example, Phil. 3.20. Our converſation is in Heaven, from whence we look for the Saviour, the Lord Jeſus Chriſt.

Of a contrary Diſpoſition hereunto are all ſuch perſons as thoſe who give themſelves to nothing but the world, and the intereſts of it: All their thoughts, and meditations, and deſires and affections which are in them, they run out upon this: If ye could Anatomize a carnal perſon, rip him up, and ſee what is in him, ye ſhould find the world in his heart as his chiefeſt Good, and Treaſure and Delight, worldly Plots, worldly Policies, worldly Contrivances, all ſavouring of the world, as if he were made and created for nothing elſe but to live here below, and to enjoy the comforts of this preſent life. I would that this Diſtemper had been only the Diſtemper of Corinth, and confined to thoſe times wherein the Apoſtle wrote this Epiſtle; But it is not ſo, it runs down all along in a Succeſsion, even to following Generations, and ſo wil do whilſt the world it ſelf laſts. That is the firſt Explication of the wiſdom of the world, conſidered more Generally and at Large in the common notion of it, Sapientia Mundi.

The ſecond is Sapientia Seculi: 2. The wiſdom of the Age. The Wiſdome of the Age. Not only of the world, but of this world; that is, this moment of the world in which we live: As the world in general has its defilements of worldly wiſdome adhering to it, ſo every point and eſtate of the world hath ſome particularity or other of this worldly wiſdome in it, as a Branch or ſlip of that General, which does run out and expreſs it ſelf in ſeveral Ages and times of it, and for the moſt part one worſe then another. Aetas parentum pejor avis. Now this is that likewiſe which is here implicitely cenſured by the Apoſtle in this Expreſſion: If any among you be wiſe in this world, that is, wiſe with the ſubtilties and miſcarriages of this preſent Age. Hence we read of the faſhion of this world [ 〈 in non-Latin alphabet 〉 ] 1 Cor. 7.13. The ſhape, or form, or appearance. And of the courſe of this world, 〈 in non-Latin alphabet 〉 , Epheſ. 2.2. And of the luſt of this world, 〈 in non-Latin alphabet 〉 , 1 Joh. 2.17. So 2 Tim. 4.10. Demas hath forſaken me, and imbraced this preſent world: 〈 in non-Latin alphabet 〉 , The world, and the world that now is. And that he might deliver us from this preſent evil world, 〈 in non-Latin alphabet 〉 Galat. 1.4. Every Age and Time of the world, it has its particular Corruptions and Extravagancies both in matter of Judgment and Practice, which are redundant in it. There are the Errors of the Times on one hand, and there are the Vanities of the Times on another; and men are then ſaid to be wiſe in either of them, when they do cloſe and comply with them, and ſute and conform unto them. And ſo now you have the firſt particular, as a part of the Apoſtles cenſure in this reſpect, viz a Miſtake of Falſe wiſdome for True, or of that which is leſs conſiderable, for that which is more; which you have had in a threefold Explication laid open to you: In the Wiſdom of the Mind, Natural Wiſdome: in the Wiſdom of the Fleſh, Carnal Wiſdom: in the Wiſdom of the VVorld, Secular Wiſdom.

The ſecond thing which he here cenſures is the pretence to true Wiſdome,II. The meer pretence to Wiſdom. in the want of it; That you have in the word 〈 in non-Latin alphabet 〉 , if any man ſeems: It is not, If any man be wiſe; but if he ſeem to be. In which expreſsion, as the Apoſtle doth implicitely caſt a reproach upon the Wiſdom of the World it ſelf, as being ſuch only in appearance, and not in reality, which things have a ſhew of wiſdom, Col. 2.23. So he does caſt a reproach likewiſe upon thoſe which are pretenders to it, as making ſhew and profeſſion of more wiſdom then is indeed in them, ſuch as ſeem wiſe, but are not ſo. This is that which wee find by the Apoſtle Paul in another place to be laid to the charge of the Gentiles and Heathen Philoſophers,Rom. 1.22. That profeſsing themſelves to be wiſe, they became fools. Wiſdome was that which they pretended to; but Folly was that which was moſt obſervable and remarkable in them: This is the caſe of many more beſides: All that Wiſdome which they ſeem to lay claim to as their intereſt and belonging unto them, if it be brought to a juſt tryal and examination and diſcovery of it, it will at laſt prove to be no better then Folly.

The third and laſt part of this Cenſure extends it ſelf to Self-conceitedneſſe, III. Pride in wiſdom. and Pride, and vain applauding of themſelves in that Wiſdom which they conceive to be in them. If any man ſeems, that is, ſeem to himſelf, and to his own mind, and fancy, and imagination 〈 in non-Latin alphabet 〉 . Juſtin Martyr. ad Zen. & Seren. Epiſtola. So alſo the Syr. & Arab. ; ſo ſome Tranſlations carry it, and expreſs it, Si quis ſibi videtur ſapiens. This was that which theſe Corinthians were eſpecially guiltie of: They were wiſe men, and they did too much pride themſelves in their wiſdom, and were lifted up with it: now the Apoſtle does very ſeaſonably ſet himſelf againſt ſuch an humour as this, as the Spirit of God does likewiſe in other places of Scripture beſides this, Prov. 3.7. Be not wiſe in thine own eyes, fear the Lord, &c. So Rom. 12.16. Be not wiſe in your own conceits: And Iſai. 5.21. VVo unto them that are wiſe in their own eyes, and prudent in their owne ſight. Again, Prov. 26.12. Seeſt thou a man wiſe in his own conceit? there is more hope of a fool then of him. Thus is this Self-applauſe in Wiſdome every where almoſt cryed out upon,Qui ſeiplum habet pro ſapiente, Eum habent Deus & Homines pro ignaro. Arab. Adag. according to that ſaying of the Arabians, which is frequent amongſt them, He that accounts himſelf for a wiſe man, God and men account him for a fool. And Saint Paul to the like purpoſe, elſewhere, 1 Cor. 8.2. If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. And thus much may ſuffice of this firſt Branch in this ſecond General; viz. The Perſon ſpoken to, or implicitely cenſured by the Apoſtle; If any man among you ſeemeth to be wiſe in this world: where the Cenſure reaches and extends it ſelf to theſe Particulars: 1. The Miſtake of Wiſdom. 2. The meer pretence to it. 3. The Priding in it.

The Second Branch is the Counſel it ſelfe,The ſecond branch of the 2d General, The Advice which is given, [ 〈 in non-Latin alphabet 〉 . in theſe words, Let him become a Fool. This will require a little Explication in what ſenſe it is to be taken by us here in this place; which we ſhall the better underſtand by reflecting upon that which before was ſaid to be Wiſdom: Accordingly as we there underſtand being wiſe in this world; in a proportion hereunto are we to underſtand this becoming a Fool: Now this (as we may remember) was reduced to three Heads, which I muſt now again here bring to your thoughts, though ſomewhat inverting the order of them. Firſt, The Wiſdom of the Fleſh, Carnal, or Divelliſh Wiſdom. Secondly, The Wiſdom of the World, Earthly or Secular Wiſdom. Thirdly, The Wiſdom of the Mind, Natural or Humane Wiſdom. Now to become a Fool, is in regard of the two former to be in a ſtate of direct oppoſition againſt them, and contrarietie to them: in regard of the latter, to be ſo only by way of Interpretation.

We begin with the former;I. In oppoſition to carnall wiſdom. and here the firſt of them which I have now named is Carnal, or Divelliſh wiſdom, The wiſdom of the Fleſh: Here now to become a Fool, is to be at the greateſt Diſtance and Separation from this that may be: Thus Rom. 16.19. I would have you wiſe unto that which is good, and ſimple concerning evill. And there is another Expreſſion like unto it, 1 Cor. 14.20. In malice, be you children; though in underſtanding perfect men. To be a Fool, as to matter of ſin, is the higheſt Craft and Wiſdom that is, and ſo to be eſteemed: To bungle and falter here, is to ſhew the greateſt skil that may be; which therefore we ſhould all ſtudy and endeavour our ſelves unto. There are many ſad wretches in the world which have nothing to glory in but their ſhame, and what is matter of reproach unto them; that they are skilful in wickedneſs: but alas, this is but a poore matter to pride themſelves in: Why boaſteſt thou thy ſelfe in Miſchief, O mighty man! Pſal. 52.1. It were better here to have no wiſdom or skil at all. If any man in this ſenſe be wiſe, let him become a fool indeed, that ſo he may be wiſe in good earneſt.

Yea (which is pertinent hereunto likewiſe) let him become a fool in the opinion of the vile and wicked world, which are ready ſo to eſteem him.A Fool in the opinion of the world. Carnal and naughty perſons, they are ready to ſcoffe at any which have any ſavour of goodneſs in them, and to cry them down for a company of fools and witleſs perſons, as profane Michol did her Godly and Religious David, when he danced before the Ark with all his might: it is ſaid, She deſpiſed him in her heart, 2 Sam. 6.16. And ſhe expreſt it alſo with her tongue, ver. 20. of the ſame chapter. How glorious was the King of Iſrael to day, who like a Fool uncovered himſelf, &c. But how does he anſwer her again? I will be yet more vile then thus, and will be baſe in mine own ſight, &c. As who ſhould ſay, If this be to be a fool, I am reſolved to be a fool ſtil; which I look upon as an high piece of Dignity and glory to me. Thus then here in the Text, Let him become a fool, it is to be taken by us, not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , ſecundùm Opinionem Vulgi, as men count Folly. As the world and the men of the world eſteem of it, ſo let him that is wiſe as to matter of wickedneſs, become a fool, For if we be beſides our ſelves, it is to God, 2 Cor. 5.13. And who then would not be beſides himſelf ſo, even to chuſe, rather any thing elſe? Stultus fiat (ſaith Aquinas) abjiciendo iſtam ſapientiam apparentem, ut ſit ſapiens ſecundùm ſapientiam Divìnam, quae eſt vera ſapientia.

This is ſo far the ſenſe of the Text, as that ſome have ſo read the words by pointing them thus, If any man among you ſeem to be wiſe; 〈 in non-Latin alphabet 〉 . in this world let him become a fool; that is, a fool in the opinion of this world, which will be ready ſo to reckon him, when he applies himſelf to the trueſt Wiſdom. Thus we ſee how it holds in oppoſition to carnal wiſdom.

Secondly,II. In oppoſition to worldly wiſdom. Take it in oppoſition to worldly wiſdom: Let him become a fool even ſo likewiſe; that is, as leſs ſpending his time in worldly matters, and making them his chiefeſt buſineſs and imployment: it does not become a Chriſtian to be thus, Like Martha, troubled about many things; to be nimis attentus ad rem, given to the imbracements of the world, in the Riches, and Pleaſures, and Faſhions, and Vanities of it; but to keep himſelf here unſpotted as much as may be.

Thirdly,III. In the qualification of naturall wiſdom. Let him become a fool; it may be underſtood likewiſe with a reference to Natural Wiſdom: That Wiſdom which conſiſts in Parts, and Learning, and Humane Knowledg. And here now to become a fool is not to be taken as it was in the former, by way of Negation and Oppoſition, as if the Apoſtle did require thoſe which had ſuch perfections as theſe in them to caſt, them off, 〈 in non-Latin alphabet 〉 Oecum. & Theophylact. ex Curyſoſt. Stultus ſit Voluntate, non Naturà. P • imaſius. and to lay them aſide from them (for that had been contrary even to his own practice): But to become a fool here, is to be taken Interpretativè & oeconomicè, by way of ſpecial qualification and diſpenſation: This Folly will do no body hurt that hath it, but rather the contrary. As death to the world is life, ſo folly to the world is wiſdom.

Thus it may be further laid open,I. A Fool; in a ſenſe of humility. according to theſe following Explications: Firſt, By taking it in a ſenſe of Humility. A Fool, as to his owne Apprehenſions, and high flown Conceits of himſelf; therein he muſt be a Fool, though otherwiſe never ſo wiſe. And ſo the Arabick Tranſlation expreſſes it directly, even in the Text, rendring it thus, Let him become a fool as to himſelf. There is no Fault in Humane wiſdome; but there may be a Fault adherent to the Perſon which is he Subject of it, when as occaſionally from it he ſhall ſwell and exalt himſelf in it. When Knowledg ſhall at any time puffe up, and make a man proud, here now, as wee take it in concreto, it is a matter of ſome diſparagement, which accordingly is to be heeded unto, and the Apoſtles counſel is here very ſeaſonable, Let him become a fool; that is, Let him no more glory or boaſt himſelf in this perfection then as if he were a fool indeed. The Learnedſt and Wiſeſt man that is, ought to be as low, and humble, and meek in his own apprehenſions, as if he had no Wit or Learning at all in him, but were the verieſt Fool and Dunce in the world. It is the Determination this of 〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉 &c. Baſil. Mag. Reg. Brev. in reſp. ad Interrog. 274. Baſilius Caeſareenſis, who putting this to the Queſtion, How a man may be ſaid to be a fool in this world? Gives this anſwer to it, If he be afraid of the Judgement of the Lord, who hath ſaid, Wo unto them that are wiſe in their own eyes, and prudent in their own ſight, and imitate him that hath ſaid, I am as a Beaſt before thee: and laying aſide all opinion of his own wiſdome, approve of nothing as right in him any further, than as well-pleaſing to God. Thus He.

Secondly, 2. In a ſenſe of Modeſty. by taking it in a ſenſe of Modeſty. Let him be a fool; i. e. content to be a fool: namely, as to prying into the ſecrets and Counſels of God, which he has lockt up in his own Boſome. Great VVits they are for the moſt part full of curioſitie; they are ſubject now and then 〈 in non-Latin alphabet 〉 , to ſtretch beyond their meaſure, and to go beyond their line; they which are wiſe already, they would be more wiſe than they ſhould be, and be carryed above their reach. Now the Apoſtle here by this expreſſion does correct this extravagancy in them, and reduces them to their Line and Rule, that in this ſenſe they become as fools; to wit, as being willingly ignorant of thoſe things which belong not unto them,Pſal. 131.1. 〈 in non-Latin alphabet 〉 but are too high for them; which he expreſſes alſo very elegantly in another Scripture, Not to be wiſe above that which we ought, but to be wiſe with ſobriety, &c, Rom. 12.3.

But thirdly, 3. In a ſenſe of Self-denial. (and indeed chiefly) Let him become a fool, in a ſenſe of Self-denyal: A fool as to the owning of that Natural wiſdom which is truly in him: ſo as thereby to be kept off from the imbracement of the Doctrine of the Goſpel, and Chriſtian Religion. This ſenſe doth beſt ſuit with the ſcope of the place, and the Argument which the Apoſtle takes upon him in the beginning of this Epiſtle, which is to meet with the pride of thoſe wiſe and learned Greeks, who did therefore ſcorn the Truths of Chriſt, as not complying with their humane Reaſon; Chryſoſt. in loc. So Chryſoſtome undrſtands it: He (ſaith he) is a fool to the world, who ſlights the wiſdom of the world, 〈 in non-Latin alphabet 〉 , as to the comprehenſion of the Doctrines of Faith. To ſuch as theſe the Apoſtle here turns and directs his ſpeech, that if there were any ſuch amongſt them who were wiſe in a way of parts, and natural underſtanding, they ſhould not abſolutely caſt them away, but veil them to the wiſdom of Chriſt. This is the meaning of the text; He that will be wiſe to God, muſt be thus far a fool to Himſelf: he muſt beleeve more then his Reaſon and ſhallow Underſtanding is able to fathom and comprehend. Look, as in Providential Truths and matters of Divine Promiſe, we muſt beleeve beyond Senſe and outward Appearance; ſo likewiſe in Theologicall Truths and matters of Divine Propoſition, wee muſt beleeve beyond Reaſon and inward Apprehenſion: And he that will not be a fool thus he is a fool already. This is the nature of the Goſpel, as the Apoſtle ſpeaks of it, that the weapons of it are not carnall, but mighty through God, to the pulling down of ſtrong holds, Caſting down imaginations, or reaſonings, [ 〈 in non-Latin alphabet 〉 ] and every high thing that exalts it ſelf againſt the knowledg of God; and bringing into captivity every thought to the obedience of Chriſt: To the obedience of Chriſt, that is, to yeeld obedience unto Chriſt. And obedience not onely practicall, the obedience of works, for the doing of that which Chriſt impoſes upon us: but obedience alſo which is mentall, or cordiall, the obedience of Faith; for the beleeving and cloſing with that which Chriſt propounds unto us. The Spirit of Chriſt in the Goſpel hath this prevalency and efficacy with it, as to bring the higheſt thoughts that are, into this ſubjection: and ſo we muſt be content to have it, without wrangling or quarrelling againſt it. The proud heart of man is in this caſe loth to ſtoop: but it muſt for all that, if ever it will be that which it ſhould be; and it is that which is here intimated by the Apoſtle Paul in this preſent Text, If any man among you, &c. But of this I ſhall have occaſion to ſpeak more afterward, out of the laſt General; and therefore ſhall refrain it here. So much of the Counſel, or Exhortation exhibited, Let him become a fool.

The next is in order to what this Counſel or Exhortation is given;The third branch of the 3d Generall. 〈 in non-Latin alphabet 〉 . the End and Scope of it: and that is, That he may be wiſe. It is well this is added to the other: If the Apoſtle had ſaid, Let him become a fool, and had ſtopt there, it might have ſeemed ſomewhat ſtrange; and beſides, had leſs efficacy with it. Now whiles he ſub-joynes this further: That he may be wiſe. He takes off all ſcruple from it. That's a good folly which at laſt ends in wiſdom, as the proper and natural Effect and Conſequent of it.Here 2 things more: The End it ſelf. The Means unto it. There are two things which are here pertinently conſiderable, the one is the end it ſelf ſimply propounded; and the other is the connexion of this end, with the means leading and tending to it.

For the firſt,1. The End it ſelf, Wiſdome. The end here propounded to the Corinthians, and in them to all of us, It is wiſdom: But in a Spiritual and Supernatural acception. To be wiſe to God, to be wiſe to Eternity, to be wiſe to ſalvation, to be wiſe for the good and welfare of our own precious and immortal ſouls: this is the wiſdome here ſpoken of, as a Prize which is worth the ſeeking and looking after. And indeed (to ſpeak of) there is no other wiſdome but this. What the Philoſopher ſpoke of Wiſdome and goodneſs in his Politick and Moral Conſideration, is more eſpecially true of it in our Spiritual; It is impoſsible for him to be a Wiſe-man, that is not a Good-man 〈 in non-Latin alphabet 〉 Ariſt. Ethic. l. 6. c. 13.. This is that which every one ſhould aym at eſpecially, above any thing elſe. Wiſdom, (as Salomon tells us, and he means it of Grace) it is the Principal thing; therefore we muſt get wiſdom, and in all our gettings, get this underſtanding, Pro. 4.7.