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Now the holy and heavenly things of Christ may be reduced unto three heads. In all these you shall see a man with no more than the natural human wisdom to be the greatest adversary thereunto; yea, and the more parts, and the more wisdom he hath, the more indisposed he is to receive or believe supernatural truths. We must not understand to believe, but believe to understand.

I. Let us consider WHAT AN ENEMY TO THE DOCTRINE DELIVERED THE FLESHLY, HUMAN WISDOM OF A MAN IS. First, this human wisdom puffeth a man up with pride, that he will not entertain such Divine mysteries. And this swelling or puffing up is immediately contrary to an act of faith; for faith hath an obediential assent, namely, because God saith it, let my understanding cavil and argue never so plausibly. So that faith is a kind of mental martyrdom, it puts to death those lofty thoughts men naturally have. Secondly, human wisdom as it doth immediately oppose faith in its obediential assent, so also humility which is the instrumental grace to receive all the mysteries of Christ. Humility is not only a grace itself, but a vessel to receive other graces (Psalm 25:9; Matthew 11:25). The valleys they receive the drops of heaven, and are more fruitful than the mountains, though high but barren. So that human wisdom is as great an hindrance as humility is a furtherance. Thirdly, human conceited wisdom must needs hinder the entertainment of Christ's truth, because it sets itself on the throne to be judge, and to determine truth or falsehood according to her own principles. It makes weights and a standard of its own, and will weigh even what God and the Scripture saith by its own self. It is true a man's reason or wisdom may be considered two ways —

(1) As corrupt and darkened through original sin; and in this respect only we speak of it, as such an adversary to the mysteries of religion.

(2) As enlightened and sanctified by the Word and the Spirit of God. Now, in this latter respect, though it be not a judge, but is to be judged, yet it is an excellent instrument to faith. When faith had first laid its foundation, then reason is wonderful serviceable for the confirmation of Divine truths. Fourthly, human wisdom is such an opposite to heavenly truth, because of its subtilty to find out cavils and excogitate arguments against the truth. Lastly, the more wisdom and knowledge men have the more busy the devil is to make them on his side. The doctrine observed is, that human and earthly wisdom is a great enemy to the things of God.

II. The next thing in order is THE MANNER OF DECLARATION AND PUBLICATION OF IT IN THE SCRIPTURE. And here we shall find worldly wisdom to be a great adversary; but I shall instance in one thing only about that, and that is, the simplicity and plainness of the style. That whereas there are two things that are exceeding apt to take with the world; the one with rational men, the other with affectionate men. The Scripture seemeth to be furnished with neither. For with rational men strong demonstrations and scientifical probations prevail exceedingly. Now, many times men of strong reason are no ways rhetorical, as the earth, where mines of gold are, is barren of grass and flowers. This the Scripture hath not, for that dictateth, not argueth, which is indeed most suitable to the Divine Scripture. Some, then, look for learned demonstrations; others are ravished with the sweet music of human rhetoric. It was the saying of an atheistical critic, that he esteemed one of Pindar's odes before all David's psalms. Thus you see, as it was with Christ Himself, many looked for an outward stately, pompous Messiah; and because He came not in that outward way He was a stumbling-block to many. First, for learned men who expect demonstration, consider, that it being the Word of the most High God, it is most decent and graceful that there should no other argument be used but authority. All scientifical demonstrations are far inferior to Divine authority. Secondly, while learned men seek for such rational demonstrations, let them take heed lest while they seek for reason they lose faith. There is greater reason to believe the Scripture than to assent to any demonstration. So that though faith be not reason, yet there is the greatest reason for faith. And for those who look for rhetorical flourishes and fanciful expressions let them consider. Some places of Scripture have strong and masculine eloquence; not indeed that light and meretricious habit of human oratory, but a grave, matron-like clothing: such is the prophecy of Isaiah and other places. If we have a jewel or precious pearl its own native lustre is better than any painting of it. So Divine matter the more plain and clear it is the more admirable it is. It is the matter, not the words that do convince and convert. Words may please the fancy, but it is matter that woundeth the heart.

III. The third remaineth, and that is, EARTHLY WISDOM IS A GREAT ENEMY TO THOSE SPIRITUAL AND PRACTICAL DUTIES THAT GOD REQUIRETH OF US. Practical godliness hath a great deal of seeming foolishness in the eyes of the world.

1. The whole doctrine of self-denial is a very foolish thing to carnal wisdom.

2. The duty of faith in relying upon Christ only, and renouncing our own righteousness, is the great gospel command, yet nothing is more foolish and absurd to human reason than this. All the philosophers thought of no other righteousness but that of works.

3. The duties of humility and meekness, especially forbearing of one another and loving our enemies, is esteemed high folly in worldly men's esteem. The heathens thought it a very justifiable thing to hate their enemies.

(A. Burgess.)

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KJV: Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

WEB: Let no one deceive himself. If anyone thinks that he is wise among you in this world, let him become a fool, that he may become wise.