Sermon 12 February 1687, Sermon
A SERMON Preached before the RIGHT HONOURABLE THE Lord Mayor, &c.
LUKE X. 21.
In that Hour Jeſus rejoyted in Spirit, and ſaid, I thank thee, O Father, Lord of Heaven and Earth, that thou haſt hid theſe things from the Wiſe and Prudent, and haſt revealed them unto Babes; even ſo Father, for ſo it ſeemed good in thy ſight.
HE that ſhall ſeriouſly conſider the many expreſs Prophecies concerning the Meſſiah; the great and incredible Diligence wherewith every Iota and Tittle of them was preſerved; and the general Expectation among all forts of men in Judaea of his Coming and Kingdom, about our Saviour's Time; would be apt to think, that our Lord would have been as joyfully welcomed and entertained by them, as the firſt Approaches of the Sun are by thoſe that have been buried in Darkneſs for many Months together in the remoter parts of the Earth: And that as he was uſher'd into the World with the Hallelujahs of Angels, ſo he would have been received with the Hoſannas of the Wiſeſt of Men. But he that is in the leaſt acquainted with the Hiſtory of our Saviour, as recorded by all the Four Evangeliſts, will eaſily ſee, Joh. 1.11.that tho he came to his Own, yet his Own received him not; and that tho when he went out of the World, the Dead indeed aroſe, as if they would preſent him with their Sepulchres; yet as for the Living, while he was in the World, they would not afford him a Place wherein to lay his Head. He had indeed approved himſelf to be a Teacher ſent from God; for never did any Man ſpeak the Words, or do the Things which he had done: and yet the Generality reject him, and eſpecially the Sons of Wiſdom and of Learning did moſt furiouſly oppoſe him. He opened the Eyes of the Blind, yet the Phariſees would not ſee the truth of his Doctrine. He cured the Dumb, but this was his Reward from the Scribes, he himſelf was ſpoken againſt. He unſtopped the Ears of the Deaf, but yet the Rulers would not hear him: He removed the Diſeaſes of their Bodies with greater eaſe than the Errors and Prejudices of their Minds. The Spiritual Wickedneſſes in thoſe high places were the only Evil Ones that would not be ſubject to him. Epheſ. 6.12.Nay, as if thoſe raging Devils which he had caſt out of others, had entred into them, they blaſpheme and revile him; and their Doctors ſate in the Chair of Scorners as well as in the ſeat of Moſes. Whilſt they that followed him were few in number, mean and ignorant, deſpicable as well for their underſtanding, as for their quality. Both of which things were very popular prejudices, and mightily improved againſt him to diſcourage men from owning and ſubmitting to him. But yet our Bleſſed Lord was ſo far from being dejected and troubled in mind at this, that on the contrary, as the Evangeliſt tells us in the words I have now read, In that hour Jeſus rejoiced in ſpirit, &c. wherein we have theſe five things:
1. The inward motion of Chriſt's Soul, and the external effect or expreſſion of it, He rejoiced in ſpirit; and ſuch a paſſion muſt have ſome vent, makes him break ſilence, and with an audible voice give thanks.
2. The time when this happen'd, In that hour; which calls us to caſt our eye back on the foregoing Verſes. Ver. 1 And therein we find our Saviour ſending forth his Seventy Diſciples to preach the Goſpel, and giving them directions how to behave themſelves towards thoſe that receiv'd their Meſſage, From ver. 3, to 11. From v. 12, to 16.and thoſe that rejected it. Then he upbraids and threatens the Cities of Corazin, Bethſaida, and Capernaum for their impenitence under all thoſe means of Grace which they enjoyed. And immediately upon this St. Mat. 11.25, 26.V. 17 Matthew brings in our Saviour uttering the ſame words with thoſe in my Text. But St. Luke, that gives us an account of our Saviour's uſing theſe expreſſions at a different time from what St. Matthew ſpeaks of, inſerts an account of the return of the Seventy Diſciples, and their being puft up with the ſucceſs of their Miniſtry, becauſe not only, V. 17 diſeaſes but Devils themſelves were ſubject to them.
Our Saviour hereupon corrects that carnal joy, and turns this wandring ſtream into its right channel, and directs them to rejoice in that which was a ſolid reaſon and foundation of joy, viz. becauſe their Names were written in Heaven. V. 20 And then he inſtructs them by his example, as he had done by his words; for ſeriouſly reflecting upon that ſcorn and contempt wherewith the Scribes and learned Phariſees rejected his Doctrine, and the meanneſs of them that embraced it; in that hour he rejoiced in ſpirit, for that revelation of Divine Myſteries that God had made unto them, which he denied unto others.
3. The ſubject matter or reaſon of Chriſt's joy and thankſgiving, Thou hast hid theſe things from the wiſe and prudent, and revealed them to babes.
Theſe things] i.e. the knowledg of thy ſelf and me, (which he mentions in the next Verſe) and thoſe Myſteries of thy Kingdom which I have declared, V. 22 and on which eternal ſalvation doth depend.
Thou haſt [hid] from ſome, [revealed] to others. By conſidering the latter of theſe words we ſhall the better underſtand the former of them. Thou haſt revealed them] He doth not ſpeak of an external revelation; for that was not the peculiar privilege of ſome few only, Chriſt having preached them publickly and plainly in the ears of all the people; but of an internal revelation, enabling them in a ſpiritual and practical manner to apprehend thoſe Divine Truths that were outwardly propoſed to them. And conſequently by the hiding theſe things from others, we muſt underſtand the denying them that ſpecial Grace which might open their minds to ſee the glory of Divine Myſteries, and their hearts to feel the tranſforming power of them; leaving them to their own obſtinate wilful ignorance, to the luſts of their own hearts, and the power of Satan to blind and harden them.
Thou haſt hid theſe things from the Wiſe and Prudent.] Men of great Parts, worldly Wiſdom, humane Learning, ſuch as the Scribes and Phariſees were. And revealed them to Babes. The word properly ſignifies thoſe that are young in years; but being oppoſed to the Wiſe and Prudent, muſt be underſtood of thoſe that are, as young Children uſe to be, weak in underſtanding; as Chriſt's Diſciples were.
4. The notion under which Chriſt directs his thankſgiving to his Father for this thing; that of Lord of Heaven and Earth; which is a title very ſutable to the matter inſiſted on, and denotes his abſolute Dominion, and his infinite Power. q. d. It was not for want of ability, or of right, that thou haſt not done otherwiſe. Thou didſt act like one who hadſt all power in thy hand, in thus revealing theſe thy Myſteries unto Babes; and by the ſame Almighty Power couldſt have ſhined into the hearts of the Wiſe and Prudent, who are thy Creatures alſo. But thou art at liberty to chuſe or paſs by according as ſeems good in thy own eyes.
5. Chriſt's approbation of, and acquieſcence in this diſpenſation, on this account, becauſe it was the gracious pleaſure of God. Even ſo Father, for ſo it ſeemed good in thy ſight.
From the words thus open'd, many Doctrines might be raiſed; but I ſhall take notice of one only.
Doct. The ſaving revelation of divine things is uſually beſtowed on mean and inferior perſons, and denied nied to the wiſe and prudent that enjoy the ſame outward means with them.
In the handling this Doctrine I ſhall
I. Explain and confirm this Truth.
II. Shew upon what account this was matter of joy and thankſgiving unto Chriſt.
III. Apply all.
I. I ſhall explain and confirm this Truth. And here
1. As to a notional Knowledge, Divine things are ſo far from being hid from the Wiſe and Prudent, that they are more fully underſtood by them than any of theſe weaker ones. Daily experience ſhews us, there are many of the Diſputers of this World that have a more exact ſcheme of Divine Truths in their heads, than thouſands of holy Souls. They have ſuch an underſtanding of Divine Matters, as they have of Humane Arts and Sciences: Can talk acurately and learnedly about them to the reviving the hearts of ſome, and ſtopping the mouths of others. Tho indeed the great things of God and Chriſt, the Precepts, Promiſes, and Threatnings of the Word, have not that ſound in their ears, nor that holy influence on their hearts and lives as they have on many inferior perſons. They do not ſee them with life and affection, they do not taſt the ſweetneſs, nor feel the power of them; they have not the reliſh and ſavour of them on their ſpirits. They do not receive them with reſpect and veneration; with that love, delight and holy obedience, as thoſe of weaker capacities do. All the knowledg that is in them, is but like thoſe Lamps that have been diſcover'd in ſome Tombs; ſtill there are dead bones, ſtench and rottenneſs within, and there the Carcaſe lies dead and unactive in the very ſame place and poſture, notwithſtanding all that light that ſurrounds it.
2. Wiſdom and Prudence do not in themſelves obſtruct the ſaving revelation of Divine Things, nor doth the want of them qualify any for the receiving it. Humane Wiſdom and Learning are the Gifts of God, and the proper ornaments of our rational Faculties; like a crown of flame to a burning Taper. And therefore ſo far are ſuch excellent qualifications from hindring any in their own nature from an hearty embracing Chriſtianity, that if we conſider how plainly the Doctrines of the Goſpel are revealed; how undeniably they are proved to be from Heaven; how excellently ſuited to the diſtreſſed ſtate of an Apoſtate World; with what exquiſite Wiſdom the whole is contriv'd to the admiration of all the glorious Angels; how reaſonable its commands are, how glorious its promiſes, how terrible its threatnings; 'tis a very amazing thing that men of parts and abilities to weigh and conſider things, and diſcern their own Intereſt, ſhould not readily entertain them. Theſe noble things are not obſtructions to it in themſelves; but thoſe luſts, and that pride that too generally accompany them, like ruſt cleaving unto ſilver and gold.
Nor doth the want of theſe qualify any man for ſaving Knowledge. Nay, on the contrary, it renders men naturally more unapt and uncapable, as well as more unworthy of it. As the Woman of Samaria ſaid to our Saviour, the Well is deep; John 4.11.and the ſhorter the line is, ſo much the more unlikely it is in it ſelf to reach to the bottom for the drawing up of living Waters. If any have the advantage, it ſhould be men of quick parts: for ſuch generally take a thing preſently, as ſpirits immediately catch fire; whereas things do not enter ſo eaſily, nor pierce ſo deeply into thoſe that are naturally dull and ſlow of underſtanding. If the Iron be blunt, much pains muſt be taken in whetting the edge, Eccl. 10.10.or more ſtrength put forth in the uſing it.
3. The ſaving knowledge of Divine things is not denied to all that are wiſe and prudent, nor given to all inferior Perſons. Some renowned for wiſdom and learning, have been of Chriſt's Retinue. Some curiouſly carved Pieces have been in our Father's Houſe that have exceedingly grac'd and adorn'd it. Sacred Records inform us of Joſeph of Arimathaea, a rich man, and an honourable Councellour; Acts 13.7.of Nicodemus a Maſter in Iſrael; of Sergius Paulus a prudent man; of a profoundly learned Paul; an eloquent Apollos; and in the ſucceeding Ages there have been ſome others of a great name, that have known the truth as it is in Jeſus. Eph. 4.21.Some that have had the advantage of the higher ground, have breath'd in a clear Air, and been refreſh'd with the beams of the Sun; while more inconſiderable Perſons, like them that dwell in low and mariſh Grounds, have been wrapt up in fogs and thick darkneſs. The very duſt of the Earth, being raiſed by the Prince of the Air, flew in Chriſt's face; the common people, I mean among the Jews, who cried out Crucify him, which they would no more have done than their Rulers, had they known the Lord of Glory.1 Cor. 2.8.
4. The ſaving knowledge of Divine things is moſt uſually given to inferior perſons; and moſt commonly denied to thoſe that are wiſe and prudent. The Temple at Jeruſalem was made of the richeſt and moſt coſtly Materials; the ſpiritual Temple generally of the meaneſt, only here and there a few precious and poliſhed Stones that ſet off the whole Building. And the truth of this will appear, if you conſider,
1. How matters ſtood about the time of our Saviour's appearing, and while he continued in the World.
Learning and Policy were then at the higheſt. But yet the wiſe Philoſophers were loſt in the fog; 1 Cor. 1.21.and by wiſdom the World knew not God. Like the blinded Sodomites, they were groping after the dore of Knowledg and Eternal Life, when the Day-ſtar was juſt riſing, but were not able to find it. If we leave them, and paſs into the dwellings of the Children of Iſrael, who were now the Goſhen of the World, as they had been once of Egypt, we ſhall find them encompaſt with palpable darkneſs. The moſt underſtanding men want an eye to ſee. One would have thought, that as the light of the morning ſtrikes firſt on the tops of the High Mountains, ſo the dawning of the day of Chriſt ſhould have been firſt perceived by the High Prieſts. That the Sanhedrin ſhould have had the moſt early notice of the riſing of the Sun of Righteouſneſs, as they uſed to have of the Phaſis of the New Moon. But on the contrary, the firſt tidings of an approaching Meſſiah were given to Zechariah, an ordinary Prieſt of the courſe of Abias; to Elizabeth his Wife, to the Babe in her Womb, to Joſeph the Carpenter, and Mary a deſpiſed Virgin, of a Royal Family, but run to decay, and ſunk like a dry root under ground. True indeed, three Wiſe men of the Eaſt were inform'd of Chriſt's Nativity by a new Star; Mat. 2.1, 2.but a more conſiderable number of poor Shepherds had it from a higher hand; Luke 2.8.one of the noble Order of Angels, thoſe Morning Stars, was their Preacher. V. 13 And one Meſſenger did not ſuffice; there was beſides a great multitude of the Heavenly Hoſt, who in their hearing ſung a Pſalm of Praiſe at the cloſe of the Angelical Sermon. The Wiſemen underſtood the matter but darkly and confuſedly, ſomewhat in the general, which left them under much perplexity and uncertainty, and cauſed them to reſort to Jeruſalem to make a farther enquiry. But the poor Shepherds are told all very plainly, both as to the Nature and Office of Chriſt; that he was a Saviour, V. 11 and the Lord: And as to the particular circumſtances of Time and Place, this day, and in the City of David. It was ſeveral days to be ſure; nay, whatever Baronius ſaith to the contrary, for the credit of the Roman Calender, Lightfoot's Works, Vol. 1. p. 432.a learned Man on good ground thinks, above a year before the Wiſe men could obtain a ſight of Chriſt. But the Shepherds find him the very next morning, V. 16 and don't wait ſo long for admiſſion into his Royal Preſence, as the others did.
When our Saviour was brought into the Temple, the learned Scribes and Phariſees knew him no more than Subjects do their Prince when under a diſguiſe. Only two aged perſons, V. 25 Simeon (who in all probability was not the famous Man of that name, the Son of Hillel and Father of Gamaliel, V. 36 Preſident of the great Sanhedrin, as ſome imagine) and Anna the Propheteſs of the Tribe of Aſher, that was always mean, and much more ſo ſince the Captivity; perſons remarkable for nothing ſo much as their extraordinary Piety, by which the Holy Ghoſt deſcribes them, diſcern who he is; the one opening his Arms to receive him, and both of them their Mouths to praiſe God for him. Afterwards Chriſt was removed from Bethlehem, as tho that were a place too near the great Doctors in Jeruſalem, and Nazareth an obſcure corner of the Country was the place of his uſual reſidence. Lazarus, Martha, Mary, perſons of no extraordinary quality, were his intimate Friends. Not Princes or Rabbies, but a Publican and Fiſher-men were choſen his Diſciples. The learned Men indeed were ſometimes his Hearers; but they revile, oppoſe, undervalue, endeavour to enſnare and murther him, while the Poor only receive the Goſpel. Mat. 11.5.He bleſſes little Children, and they are the perſons that ſing Hoſannas to him. John 4.He inſtructs a poor Woman of Samaria in the Myſteries of Salvation in a long and excellent Diſcourſe, tho ſhe ſeemed to deny him a draught of water. But as for King Herod, Luke 23.8.who had long deſired to ſee him, and if gratified, might have preſerved his Life, he could not get a word from Chriſt, tho he hoped for a Miracle. There was not a greater darkneſs on the face of the Earth, in the time of Chriſt's Paſſion, than there was upon the Underſtandings of Pilate, the Chief Prieſts and Elders. Chriſt communicates a ſaving light and knowledg of himſelf to a poor condemned Thief that hung by him on the Croſs, and opens his Eyes that were ready to be cloſed by Death, while thoſe of the Rulers that were almoſt as near him, Luke 24.16.were holden that they could not know him.
2. Things ran in the ſame channel in the Apoſtles days, and the ſucceeding Age. At Athens, the eye of the World, when Paul preached Jeſus and the Reſurrection, he was reviled as a Babbler, diſputed againſt by two Sects of Philoſophers; Acts 17.dragg'd before the great Judicatory at Mar's Hill: And tho the Judges there were remarkable for their *For tho their number was not certain, yet it could not be ſmall, becauſe nine of their Archontes that had ruled well for one year, were annually choſen into that Society. It muſt therefore be a great miſtake of thoſe that ſay they were no more than 9, or 31, or 51. Diogenes Laertius tells us that there were 281 of them that condemned Socrates, beſides thoſe that acquitted him; who, as Plato in his Apology affirms, were as many, wanting three only. And Diog. Laertius informs us, that no leſs than 80 of thoſe that gave ſentence in favour of him, afterwards changed their minds; ſo that at leaſt, there were no leſs than 361. that voted againſt him. Vide Meurſi Areopag. p. 32.number and quality, being the moſt famous men in all Greece for Wiſdom and Morality, yet we find but one of them, viz. Dionyſius converted to the Chriſtian Faith. Acts 16.14.The heart of Lydia that ſold purple, was open'd, while Felix's that wore it was only terrified. And tho both he, and King Agrippa, and Bernice, and Feſtus heard Paul reaſoning about Righteouſneſs, and Temperance, and Judgment to come, yet he that went fartheſt among them was but almoſt perſwaded to be a Chriſtian. Acts 26.28.And what the ſucceſs of his Labours generally was, he himſelf tells us; not many wiſe men after the fleſh were called.1 Cor. 1.26.
3. The great things of the Goſpel, and the ſacred Records of Chriſtianity, are not ſuited to the Genius of theſe wiſe and prudent ones, nor penn'd ſo as to gratifie their vanity. So far are the Apoſtles, like ſome Modern Miſſionaries in the remoter parts of the world, from drawing a veil upon thoſe Articles of the Chriſtian Doctrine that ſeem moſt naked, and where it lies moſt open and expoſed to ſhame and reproach, that that part of it, a Crucified Saviour, they mainly inſiſt on in their Sermons and Writings, and magnifie as the higheſt inſtance of Divine Wiſdom, Power, Holineſs, Juſtice and Goodneſs, and require all men heartily to own it as ſuch. Coloſſ. 2.15.They openly triumph in the Croſs of Chriſt, as he did upon it; a thing which the wiſe men of this world have ſcorned in all ages as the greateſt weakneſs and folly. The Truths, as well as the Laws of Chriſtianity tend to promote Holineſs, and are not accommodated to the evil inclinations of Mankind, as a Garment ſhaped ſo as to humour the body of a crooked perſon. The Sacred Pen-men are peculiarly ſevere againſt thoſe ſins that men are moſt in love withal. They blow on all humane wiſdom and learning, that they may blaſt the glory of it; and the whole of our Religion is ſo contrived, as to ſuffer men to glory in nothing but this, Jer. 9.24.that they know the Lord. Had the Holy Scriptures been penn'd in an exact method according to the rules of humane art; had they been adorned with all the beauties of ſtyle and expreſſion; had they tranſmitted to us the ſecret intrigues of Princes, the Politick Maxims of States, or a more accurate Hiſtory of the flouriſhing Empires of the world, than all the Prophane Authors have done: Had Paul, when he came down from the Third Heavens, diſcourſed of the Hierarchy of Angels, and their ſeveral Orders; had his Language been as high as his rapture, theſe men would have read and ſtudied him with a mighty reliſh. But here's not Cicero's Rhetorick for an Auſtin, nor ſublime Metaphyſical ſubtilties for a profound Bradwardine. The Mantles which theſe Elijahs dropt and left behind them when they went to Heaven, are not ſo finely wrought, nor ſo curiouſly embroider'd as they would have had them, nor of ſuch a faſhion as pleaſes them. The main ſcope of them is nakedly to relate matters of fact concerning an obſcure Perſon, one Jeſus, who was dead, but they affirm to be alive; propoſe many ſurprizing and ſtupendous Myſteries, and lay down very ſtrict and ſevere rules that concern all alike. They don't run out into high uſeleſs ſpeculations, nor ſtand on Mathematical Certainty, but preſs all on the naked authority of God, which theſe men think below them to bow and ſubmit themſelves unto. And all this in ſuch a manner, that tho 'tis plain enough to men that are vertuous and humble, that they are from God; yet not ſo plain as to hinder vain, proud, Atheiſtical and captious men from ſtarting many Objections againſt them, and ſtumbling at them. And therefore all Ages have had but too much reaſon to complain as they did of old, that unlearned men riſe up and take Heaven by violence, while great Scholars ſink down into Hell, live in ſpiritual darkneſs, and paſs into that which is eternal.
II. Well, but tho this be true as to matter of fact, is not this a mighty reproach and ſcandal to Chriſt and Religion? Had it not been more for his honour and intereſt to have had the wiſe and prudent ones on his ſide? Or however, ſeeing it hath pleaſed God to take a contrary courſe, had it not been enough patiently to have born this, to have conſidered it with calmneſs and ſubmiſſion? Would it not have been more ſuitable to his tenderneſs, and mighty concern for the welfare of Mankind, to have turn'd his eyes towards theſe men with all the expreſſions of ſorrow, rather than to have lifted them up towards Heaven with all the ſigns of delight? What reaſon is here for joy and thankſgiving, conſidering either the thing it ſelf, hiding from men the things that belong to their eternal peace; or the perſon ſpoken of? What! the bleſſed Jeſus, the great Lover and Saviour of men! One would have thought he ſhould rather have lifted up his voice, and have wept upon this occaſion, and as he did on the death of Lazarus, have groaned rather than rejoiced in ſpirit.
And here Saint Chryſoſtom's anſwer will not help us out, viz. that this joy and thankſgiving of Chriſt doth not refer to the former, the hiding theſe things from the wiſe and prudent; but to the latter Clauſe only, the revealing of them unto babes. And ſo he parallels it with that place of the Apoſtle, God be thanked that ye were the ſervants of ſin, Rom. 6.17.but ye have obeyed from the heart that form of Doctrine which was deliver'd to you. Where St. Paul can't be ſuppoſed to thank God but for the latter only; q. d. Tho you were once the ſlaves of ſin, yet now I praiſe my God that you are become the Lord's Free-men.
But there is a mighty difference between theſe two Scriptures. For the Apoſtle doth not in that place aſcribe their being the ſervants of ſin unto God as the Author of it, as our Saviour in my Text doth the hiding of theſe things from the wiſe and prudent, Thou haſt hid them. Moral evils come not from God, Iſa. 29.14.but penal and judicial ones of this nature are frequently aſcribed to him as his marvellous acts. Iſa. 6.10.That tremendous Prophetical threatning of his making the heart of a rebellious people fat, and ſhutting their eyes leſt they ſhould ſee, &c. is repeated no leſs than ſix times in the New Teſtament. God as a Soveraign and a Righteous Judg denies or withdraws his Grace when a people have a long time ſinned againſt the light with a high hand, leaves them to themſelves, and delivers them up to the will of Satan, who blinds their eyes, and hardens their hearts.
The true anſwer therefore is this, That tho the blinding of any men conſider'd nakedly in it ſelf, and as they are rational Creatures made after the Image of God, and capable of eternal happineſs, is matter of great ſorrow; yet Chriſt being a true Man, and filled with quick and lively affections to God and his Glory, doth rejoice and give thanks for the hiding theſe things from the wiſe and prudent, as well as for revealing them to men of weaker capacities, as ſuch a diſpenſation in both the branches of it tends to the diſplaying and glorifying the Wiſdom, Goodneſs, Juſtice, Power and Soveraignty of his Father: For all theſe are magnified herein. And,
1. Chriſt rejoices and gives thanks becauſe ſuch a diſpenſation makes exceedingly for the honour of his Wiſdom and Goodneſs: See this in four things.
1. This tends to deſtroy pride, and advance the honour of his free Grace in the eyes of all whom he teaches and ſaves. And 'tis highly reaſonable that this ſhould be done, conſidering the firſt riſe of our miſery, as well as the greatneſs of it. You ſhall be like Gods, was the prevailing temptation that ruin'd man. It was requiſite that he who had totally undone himſelf by aſpiring, and bold attempts to exalt himſelf, ſhould be greatly debaſed and humbled, and God alone be honoured in the very way of his recovery. That that evil Humour that had cauſed his Sickneſs ſhould be purged out, and a contrary quality infuſed into him in order to the reſtoring of his Health. 'Tis agreeable to the Eternal Reaſon of things, that ſo vile a Criminal ſhould be brought on his knees, laid in the duſt, in the loweſt poſture imaginable, in order to the receiving ſo high an act of Grace. That ſuch extremely miſerable Wretches, and yet ſuch haughty, ſwelling and lofty Creatures too, ſhould have thoſe proud looks of theirs taken down, that firſt brought them into, and ſtill accompanied them in that moſt deplorable ſtate. Now this God hath moſt effectually provided for by ſuch a diſpenſation as we are now treating of: And if the Apoſtle may be believed, it was his great deſign therein. 1 Cor. 1.25, 31.He hath not called many wiſe men after the fleſh, but hath choſen the fooliſh and the weak things of the World, that no fleſh might glory in his preſence; but that whoſoever glorieth, ſhould glory in the Lord alone. Had God taken a contrary method, boaſting had not been excluded. For natural and acquired Parts, when alone, are exceeding apt to puff up. Much more would men be prone to be exalted in their own eyes, if ſpecial Grace alſo, like a Crown of Gold, were commonly put upon theſe mens Heads. And on the other hand, even thoſe that have renewing Grace only, and little or nothing beſides to recommend them, yet are apt to ſwell: which is ſo evident, that the Men of the World take notice of it, there being no ſin which they are more ready to reproach the Generation of the Righteous withal, than ſpiritual pride, except it be hypocriſie. And in truth this Worm is apt to breed even in this Mannah that comes down from Heaven, not from the nature of the Grace it ſelf, but from the corruption of thoſe Veſſels wherein 'tis put: How much more were ſaving-knowledg given to men of refined parts, would they be prone to be lifted up, and not aſcribe all with that lowlineſs of mind that becomes them to the free grace of God alone. Inſtead of admiring him, they would be applauding themſelves. They and others too would be tempted to aſcribe all to their own excellency and deſerts. It would be thought that a ſpiritual underſtanding of divine things was not the effect of God's teaching, but of the ſtrength of their own wit and labour. That this choice Plant, like the Fruits of the Field in the beginning of the World, did ſpring out of the ground, and did thrive and flouriſh, Gen. 2.5, 6.not by the rain falling down from Heaven, but by vertue of that miſt that went up from the Earth it ſelf. But now God clearly confutes any ſuch vain imaginations, and openly proclaims that none of theſe excellencies were motives to him. Seeing he paſſes by the great ones of the World, who, by reaſon of their noble qualifications, appear beautiful in our eyes, as Eliab did in Samuel's, 1 John 2.20.and will not pour out the Ʋnction of the Holy One that teacheth all things, on their heads and hearts (as the Prophet would not the anointing Oil on Eliab) but generally on the meaneſt of all the people, he ſtains the glory of man, and plainly declares, to the ſilencing and humbling of all Fleſh, the abſolute freeneſs of the unſearchable riches of the glory of his own Grace.
2. By ſuch a diſpenſation God pours contempt and ſcorn on that wiſdom for which his Enemies ſo much deſpiſe him, and magnify themſelves. Men of great abilities are apt to have the ſame extravagant fancy concerning themſelves, as that blind Man whoſe Eyes were half-open'd, Mark 8.24.had of other men, that they walk like Trees, far above the ordinary height and ſtature of Mankind. And they look down with ſcorn on the ways of Chriſt, and upon his Followers as a rabble of fools and mad men. But what a mortification may it well be to theſe men now, and will it certainly be at the laſt day, to ſee thoſe very Perſons, whom they thus deſpiſe, crown'd with eternal glory, to which their own ſo much admired wiſdom was ſo far from advancing them, that it rather help'd, like bags of gold about a drowning man, to plunge them the deeper into Hell! The flames of that infernal Pit ſhall at once manifeſt their folly, and puniſh it; and the darkneſs thereof ſhall not be their only covering; for this very thing ſhall ſpread an eternal ſhame and confuſion upon their Souls. Mal. 1.7.Like thoſe of old they count the Table of the Lord contemptible, and the meat, and thoſe that ſit and eat thereof. Mal. 2.9.Therefore will the Lord alſo make them contemptible and baſe before all his people in the general aſſembly of his firſt-born. How will they then be forced to ſay, We fools thought their life madneſs, but now it appears that ours was ſo; and ſurely theſe are the only wiſe and underſtanding people.
3. The Wiſdom of God is ſeen herein, in bringing ſuch weak Perſons ſafely to Heaven, and carrying on his intereſt in the World by them. 'Tis certainly an argument of great wiſdom ſo to order matters, as by little contemptible things to overcome ſtrong ones. Now God ſuffers Satan to have almoſt all the advantages that he could deſire. He is a very ſubtil Spirit; and generally all the policy of Earth, as well as of Hell, is on his ſide for the ſtrengthning of his Party. And how unequal a match are the poor weak Followers of Chriſt to cope and grapple with ſuch Enemies whoſe policy is ſo much ſuperiour to theirs? How unlikely is it to an eye of ſenſe and reaſon that theſe men ſhould in ſpight of all, bear up Chriſt's name, propagate his intereſt, drive on his great Counſels in the World, ſend others to Heaven, and at laſt ſafely reach it themſelves? It is one great argument that our Religion is of God, that it was propagated by ſuch feeble Inſtruments, againſt ſuch mighty Enemies as the Philoſophers and Princes of this World; and the ſweet ſavour of the knowledg of a crucified Jeſus was diffuſed every-where, 2 Cor. 2.14, 15.not like the Spices of Arabia upon the wings of the Wind, but againſt a furious one that aroſe from every corner of the Earth. The skill of a Commander is very much diſcover'd in ſecuring the retreat of a few feeble and raw men, during a long march, quite through the Enemies Country, while a powerful and well-diſciplin'd Army, under the conduct of a Politick General, hovers about them, watching all advantages to defeat them; but 'tis much more for his honour if he brings them off with victory. When by the mouths of babes and ſucklings God not only ſtills the enemy and the avenger, Pſalm 8.2.but conquers him too; he perfects the praiſes of his own Power and Wiſdom.
4. The Wiſdom and Goodneſs of God is ſhewn herein, becauſe hereby he prevents the meaneſt of his Creatures being diſcouraged from ſeeking after ſaving-knowledge. Whatever the proud Sinners that are at eaſe in Sion, may imagin, yet to a poor convinced Soul that hath a lively view of the Divine Majeſty and Greatneſs, it ſeems almoſt incredible that ever the King of Kings ſhould ſtoop ſo much below himſelf, 1 Sam. 24.14.as to caſt a favourable eye on ſuch a Flea, ſuch a dead Dog as he: who is ſenſible, not only that he hath been the greateſt of Sinners, but is one of the meaneſt of Men; and whoſ… …bilities are ſo ſmall, or rather none, that he can ſignify no more to the advancing his Intereſt, than the very duſt of the balance to the turning of the Scales. Pſ. 50.21.We naturally think God is altogether ſuch a one as our ſelves; that we muſt have ſome good qualities to recommend us to his favour, as well as to that of men. None of us will trade to barren Countries; and we fancy there can be no commerce between us and Heaven, unleſs there be ſome excellency of our own native growth to invite and encourage it. But now by this Diſpenſation God ſhews on the contrary, how much he values the precious Souls of the loweſt of his Creatures. That he doth not do by the Treaſures of his Wiſdom and Knowledge as Princes do by thoſe of their Earthly Subſtance, lock them up from vulgar eyes; but is ready to open his arms and his heart to thoſe that humbly ſit at his feet, and are willing to learn of him, how mean ſoever their ſtate and condition may be. So much for the Wiſdom of God.
II. Chriſt rejoyces and gives thanks, becauſe the hiding theſe things from the wiſe and prudent is an act of high juſtice in God. And that upon theſe three following accounts.
1. Such men do deſpiſe and reject the Myſteries of the Goſpel. Tho there are many things in Nature which they cannot underſtand, and dare not deny; yet they are exceeding nice and tender about Myſteries in matters of Religion. 'Tis below men of their refined parts and piercing intellectuals, to aſſent to any thing which they cannot graſp; 'tis for Children to ſwallow Phyſick which they do not underſtand. They are ſubtil to evade the force of the ſtrongeſt Arguments, ſtart many plauſible Objections againſt the plaineſt truths, which weaker heads never dream of; ſmart and witty to repreſent them as contemptible and ridiculous. The barren Sands cannot ſend up ſo many vapours to keep off the light of the Sun, as the richer and fatter Soil does. Theſe are the Men that above all others have many high and proud thoughts, and vain imaginations, exalting themſelves in their Souls againſt the knowledge of the Goſpel, and will not be brought into captivity to the obedience of Chriſt.2 Cor. 10.4, 5.
2. With the greateſt ſcorn they refuſe the grand condition of the Goſpel-Covenant. To rely on Chriſt alone for Salvation, when they have ſo many rare things of their own to depend on: to ſtand begging at another's dore, and with deep humility and brokenneſs of heart to ſue for pardon and ſalvation meerly from the Mercy of God, and the Merits of a Redeemer, 'tis ſuch a mortification as their high Spirits can by no means endure to think or hear of. Like fooliſh Children, they have the advantage of the ground, and therefore think themſelves taller, their heads touch the Clouds, and are nearer Heaven than others. To lye at the foot of a Crucified Saviour, they judge a poſture more ſuitable for thoſe vile ones of the Earth that are not raiſed up out of the duſt; but as for them, they will never be brought to it, till like Paul, they are ſtruck down to the ground. And even then too generally, when they are convinced of their ſins, and pained at the heart about them, they chooſe any other way to the Father; and if they find themſelves under a neceſſity of returning to God, they will rather do it in their own names, than his: And this is the ſpring of all that Theiſm that begins to ſpread ſo much among theſe men in our days. To look on all they have done, or can do, as droſs and dung; to lay aſide their own wiſdom and prudence, for which they are ſo highly valued both by themſelves and others; to be juſtified by the Righteouſneſs of another; Phil. 3.3.to rejoice in Chriſt Jeſus, having no confidence in the fleſh; to be ruled and ſaved by him alone, 'tis not a thing ſuitable to the greatneſs of their minds. They would fain be doing ſomewhat that ſhould diſtinguiſh them from the dregs of the people, and recommend them to the Divine favour and acceptance. They are not more deſirous that their own Wills ſhould be their Lord's, than that the Works of their own hands ſhould be their Saviour's. They bear up themſelves on empty Bladders, fill'd with nothing but wind, and deſpiſe that Ark of God's building, wherein alone they can avoid ſinking in the ſtorms of Divine Wrath and vengeance: and tho glorified Saints in Heaven above, Rev. 4.10.caſt their Crowns at Chriſt's feet, yet theſe haughty Sinners here below ſcornfully refuſe to do it.
3. They deſperately hate the great duties of holineſs. That firſt and fundamental thing which is required as preparatory to our learning of Chriſt, the renouncing our own Underſtandings, Mat. 18.3.and becoming as little Children; the mortifying of our beloved Luſts, crucifying the Fleſh with all its affections, purifying the Heart, loving our Enemies, denying our ſelves, taking up the Croſs, and ſuffering the loſs of all things, even their darling Reputation; Theſe are hard ſayings, againſt which their hearts exceedingly riſe within them, as a man's bloud would do at the ſight of one that would murther his deareſt Friend. And when at any time any ſerious thoughts are flaſht into their minds, they run through their Souls like lightning through the Air, which never warms it, and quickly vaniſhes. They cloſe their eyes, turn away their faces; 'tis the language of their hearts and lives, Depart from us, Job 21.14.we deſire not the knowledg of theſe ways. They love and cheriſh darkneſs rather than light, John 3.19.becauſe their deeds are evil. Righteous therefore art thou, O Lord, juſt and true are thy Judgments, O thou God of all Grace, when thou ſuffereſt the God of this World to blind the minds of theſe men, 2 Cor. 4.4.that the light of the glorious Goſpel of Chriſt may not ſhine into their hearts.
3. Chriſt rejoyces in, and gives thanks for ſuch a Diſpenſation, becauſe the power of God is magnified herein. He ſhews himſelf to be the mighty Lord of Heaven and Earth, in revealing theſe things unto Babes. In making the ſimple wiſe unto ſalvation, elevating their weak Underſtandings to a ſaving apprehenſion of thoſe matters, which the wiſeſt and moſt learned of themſelves are not capable of attaining unto; He ſhews the power of his own grace to be far above the force of Nature when raiſed to its higheſt pitch and glory. When he makes things that are not, do more than things that are; enables them that have not Logick enough to perceive the force of an argument in other matters, 1 Cor. 2.4.yet underſtand the demonſtration of the Spirit, V. 14 which the moſt learned cannot know becauſe 'tis ſpiritually diſcern'd; thoſe that can't ſearch into the vulgar Subjects of Philoſophy, much leſs into the abſtruſer parts of it, ſee into the profound depths of the Divine Wiſdom; thoſe whoſe diſcourſes on all other Arguments are weak and trifling, yet can ſpeak of God, Chriſt, Heaven, and the great things of the Goſpel in ſuch an admirable manner, that the beſt Scholars may not only be aſtoniſht at them as the Rulers were when they perceived Peter and John were ignorant and unlearned men; Acts 4.13.but be inſtructed by them too, as Priſcilla, the Wife of a poor Tent-maker, Acts 18.3, 26.expounded the way of the Lord more perfecty to an Eloquent Apollos. Thoſe that are not able to dive into the cunning Intriegues of Stateſ-men, ſhall pierce into the infinitely deeper Counſels of God's Will: Thoſe that can't manage the Affairs of this life with common diſcretion, but are eaſily over-reach'd by their Neighbours in every buſineſs, yet are not ignorant of Satan's devices, nor entangled by the cunning craftineſs of them that lie in wait to deceive them to their eternal ruine: Thoſe that are dull and heavy in other matters, Iſ. 11.3. Iſ. 35.8.yet are of a quick underſtanding in the fear of the Lord, and tho fools, yet they err not in the way of holineſs, in which the unclean, tho never ſo knowing, cannot paſs: He that doth theſe things, declares himſelf to be a God that worketh wonders.
Behold, God exalteth himſelf by his Power; Job. 36.22.who teacheth like him, that makes dull Scholars underſtand in writing, by his Hand upon them, 1 Chron. 28.19.how to perform thoſe Duties and excel in thoſe Graces, which the greateſt Men of this World can't ſo much as know what to make of, much leſs can they imitate? To be humble in Proſperity, to live by Faith in Adverſity; James 1.9, 10.for a Brother of high Degree to rejoyce when he is brought low, as much as other Men when they are raiſed up; to love the moſt bitter Enemies, and hate the deareſt Friends and Relations; Hab. 3.17.when there is no fruit in their Vines, yet to ſit chearfully under their Shadow, rejoycing in the Lord, and joying in the God of their Salvation; to ſet their Affections on things above, while they are here below; have their Converſation in Heaven, while they dwell on Earth; to be killed all the day long, Coloſſ. 3.3.and yet believe their Life is hid with Chriſt in God, where their Enemies Swords can't reach them; to be diligent in their Callings, and yet careful for nothing; to bear Burdens, and yet caſt them all upon God; carefully to preſerve their Lives, and yet hate them too, and deſire Death, longing to depart and be with Chriſt; to be meek under Reproach and Injury; when ſmitten on the one Cheek to turn, not to requite the Affront, but offer the other alſo to the ſame Indignity: In a word, to live by the Spirit, walk by the Strength, do the Will and deſign the Glory, not of themſelves, but of another whom they never ſaw, yet they love, 1 Pet. 1.8.in whom tho now they ſee him not, yet they believe, and rejoyce, and that ſometimes with joy unſpeakable and full of Glory.
Theſe are things which God by his teaching enables many ſimple Men to do; things that the Wiſe and Prudent can't ſo much as underſtand, but gaze and wonder at them as if they were not only Myſteries and Riddles, but Impoſſibilities and Contradictions; when they hear us mention them, we are Barbarians to them, and ſpeak a Language which they know not. He that doth all this, teaches with a wonderful Authority and a mighty Power.
4. Chriſt rejoyces and gives thanks, becauſe in ſuch a Diſpenſation the Soveraignty of God is declared. This is an Attribute that Men do not much care to hear of, as if it were like thoſe Flouriſhes and Pictures that we ſee in Maps, placed there to fill up ſome void room, but of no real uſe. And 'tis very remarkable, that for preaching this very Doctrin of the Soveraignty of God in the free diſtribution of his ſpecial Favours, without any regard to human Worth or Excellency; Chriſt himſelf was in danger of being murther'd. Luke 4.25.For when he diſcourſed to the Men of Nazareth about one only Widow and ſhe of Sarepta, fed by Elijah; and one Naaman, and he a Syrian too, cured by him; there being many Widows and Lepers, and they in Iſrael alſo, who were paſſed by, tho they might (one would have thought) have pretended a better Title to ſuch a Favour, than theſe uncircumciſed Gentiles; the Men of the place were filled with Indignation againſt a Preacher of ſuch Doctrin, v. 29.and endeavoured to caſt him down headlong from the brow of the Hill. But vain Men may think as they pleaſe; this is one Letter of Gods Name which he himſelf did not leave out when he proclaimed it, and cauſed his Glory and Goodneſs to paſs before Moſes; Exod. 33.19.I will be gracious to whom I will be gracious. Chriſt himſelf, in my Text, riſes up as high as this Well-head, and acquieſces in this even ſo Father, for ſo it ſeemed good in thy ſight. And hither muſt we reſort for Satisfaction; and here muſt we reſt at laſt. If a Reaſon be asked of any Perſon, abſolutely conſider'd, Why is God ſavingly made known unto him? It do's not ſavour of Evangelical Humility nor a Goſpel Spirit, to ſay, Becauſe he was more worthy, or (as ſome mince the matter) becauſe he was leſs unworthy: Rom. 9.16.The Scripture anſwer is, 'Tis not of him that willeth, nor of him that runneth, but of God that ſheweth Mercy; Titus 3.5.according to his meer Mercy and Grace, and not for any Works of Righteouſneſs which he hath done. If the Queſtion be asked of any one abſolutely conſider'd, Why are not Goſpel Truths ſavingly made known to him? 'Tis a Truth that will ſtop his Mouth; and his own Conſcience will atteſt it, by ſinning againſt natural Light and common Grace, he hath deſerved it, and there is no unrighteouſneſs in God. But now take them comparatively, and if you ask, Why doth God reveal Divine Myſteries to two or three wiſe Men only in an Age, and not to the reſt? Acts 26.24.Why to Paul the Scholar, whom tho (as Feſtus imagined) much Learning had not made mad, yet Rage againſt the Goſpel made him exceedingly ſo; and not to Gamaliel the Maſter, a moderate and ſober Man that gave very gentle Counſel in favour of the firſt Preachers of Chriſtianity, and was in great Reputation among all the People? Or if you ask, Acts 5.34.Why ſhould God paſs by the generality of wiſe Men, pitch his Love upon, and give his ſaving Grace unto inferiour Perſons for the moſt part? What, could he not have torn off the Veil from the Heart of the one as well as of the other? Was not the refidue of the Spirit with him? Yes ſurely, Mal. 2.15.for he is Lord of Heaven and Earth, and hath all Power and all Hearts in his Hands. He could have made the Dews of his ſaving Grace, as Univerſal as the Drops of the Morning. He could have made his Miniſters have blown the Goſpel Trumpet with ſuch a Breath, made it give ſo loud a ſound, that like the laſt Trump at the Mouth of an Angel, it ſhould have awakened all that are dead in Treſpaſſes and Sins, and made them to revive. Why therefore hath he not done it? If you anſwer, he ſhews his Power, Wiſdom and Juſtice, in leaving them under ſpiritual Darkneſs; it may be replied, theſe very Attributes of Wiſdom and Power, beſides that of his infinite Goodneſs he might have glorified the other way; and his Juſtice had a large Field to diſplay it ſelf in the puniſhment of Apoſtate Angels. Why therefore hath he not done it? You muſt Center in this at laſt, becauſe his Grace is free; he is debtor to no Man; he doth with his own what ſeemeth good in his own Eyes; he faſhions the ſame Lump of filthy and untemper'd Clay into what Veſſels he pleaſes. And who art thou, Rom. 9.20, 21.O Man! that dareſt to diſpute or reply againſt thy Maker? Be ſtill, O proud Duſt! and know that he is God, and a great King over all the Earth. Bowels of Mercy made the Motion at firſt; the Eye of Wiſdom directed the Management of the whole; the right Hand of Power was there to aſſiſt; Juſtice did not open its Mouth to contradict; and Soveraignty (as it became that Attribute,) ſate upon a glorious high Throne, far above all the Heavens, and from all Eternity ſelected the particular Perſons, whom according to the Counſel of its own Will, it reſolved ſhould be infallibly brought to Salvation through the knowledg and belief of the Truth,
III. In the laſt place I ſhall briefly apply all.
1. By way of Information in ſix Things.
1. Hence learn, 'tis no great wonder there are ſo many Follies, Weakneſſes and Miſcarriages, among the ſincere followers of Chriſt. They are a plain, ſimple, illiterate ſort of People, for the moſt part, that mind the Power of Religion, and but few of the prudent Ones of this World among them. And therefore, tho they are wiſe as to the main, in as much as they avoid the greateſt Dangers, and ſecure their biggeſt Intereſt; yet it can't be expected they ſhould manage themſelves and all their Affairs, according to the exact Rules of human Policy, which they generally want; and 'tis not ſtrange, if in many ſingle inſtances of a lower nature, they frequently miſtake their VVay, and take many a falſe Step. A Mariner may have ſo much skill in Sea Affairs, as to be able to ſteer his Ship thro' the main Ocean, and make a good Voyage even to the Indies, eſcaping the great Rocks and mighty Sands; and yet not know the way into a particular Port, ſo well as an ordinary Pilot of the place, but be apt (thro' miſtake) to run his Veſſel a-ground, where it may receive great Damage, and be very difficultly brought off again.
2. See one reaſon, why the ableſt Miniſters are ſeldom ſo ſucceſsful in their Work as thoſe that are more meanly furniſh'd. Like Canon mounted too high, they ſhoot over the Heads of inferiour Perſons, whom generally God hath ordained to eternal Life; and ſo they beat the Air, but batter down no ſtrong Holds; and are qualified to deal with the wiſe and more rational part of Mankind, among whom God hath not much People, nor Chriſt many Sheep. The moſt Soveraign Remedies prepared according to Art, ſhall have no Succeſs, John 9.6.when Clay and Spittle (if Chriſt will but uſe it) ſhall reſtore Sight to thoſe blind Creatures, on whom he hath reſolved the Works of God ſhall be made manifeſt.v. 3.
3. See the Vanity of that Objection againſt ſerious Religion, drawn from the meanneſs of thoſe that ſincerely embrace it, when the far greateſt part of the famous Men are on the other ſide. This is an old Engine of the Devils, John 7.48.Have any of the Rulers or the Phariſees believed on him? The weakneſs of this Argument appears from what hath been ſaid: And indeed, if it be of any force againſt a ſincere embracing of Chriſts ways, it will hold good againſt the practice of common Morality. For 'tis very evident, that multitudes of the wiſe and prudent Ones of this World, are wholly eaten up with their Luſts, as the choiceſt Trees are devour'd by Caterpillars.
4. See the reaſon, why weak Chriſtians more ſtedfaſtly adhere to Chriſt, his Ways and Truths, in times of danger, than the wiſe and prudent. This ſaving Revelation of Divine Things, fixes and eſtabliſhes their Hearts, and keeps them faſter in the Faith than others can be held by meer dry Reaſon and naked Arguments; ſo, that tho they are none of the great Scholars of the World, nor able to anſwer the ſpecious Arguments of ſubtil Hereticks, Mat. 24.24.yet 'tis not poſſible that all the craft and policy of Hell ſhould finally deceive them. For they that are thus taught of God, have a ſpiritual Senſe and Judgment to diſcern between Good and Evil; they inwardly know, 1 John 2.20, 21, 27.and have a Witneſs within themſelves of the truth of what this Ʋnction hath taught them. And therefore, as all Creatures, Plants as well as Animals, have a natural inſtinct whereby they draw to them what is proper for their Preſervation and Nouriſhment, but avoid what is deſtructive to them: So theſe Perſons to whom God hath ſpiritually reveal'd his Truths, have a ſupernatural Inſtinct whereby they turn aſide from pernicious Errors, and unmovably retain the great Things of the Goſpel with a mighty reliſh and ſavour. They can't be beaten out of that Truth which hath been ſo plainly diſcover'd; they know theſe things to be great Realities, that have made ſuch a deep Impreſſion on their Hearts; and tho they can't learnedly diſpute, they can couragiouſly die for them rather than deny them. They will not be diſputed out of them, no more than a Man will be perſuaded that Honey is not ſweet, which his Senſes tell him is ſo; tho ſome Sophiſtical Arguments may be propounded againſt it, which he has not skill enough to anſwer. This Divine Knowledge, like poliſhed Armour, adorns them in the ſight of God, and defends them from the fiery Darts of wicked Men.
5. See what the faithful Miniſters of Chriſt muſt expect, and not be diſcouraged at it. They are the poor only, that for the moſt part will receive Us and our Meſſage: And 'tis no very great Service that we do our Maſter or his Intereſt, by bringing in ſuch as theſe. But yet, tho they are the poor, the maimed, the halt, the blind, (ſuch as we can pick up in the Streets and Lanes, Luke 14.21.or gather up by the High-ways or Hedges,) he refuſes not them for his Table, nor will he be angry with us, unleſs it be, becauſe his Houſe is not filled with them. v. 23.For our comfort, if we are but faithful in our Work, we ſhall be a ſweet ſavour to God in thoſe that are ſaved, tho they are but inferiour Perſons; and in thoſe that periſh too, tho they are the great and honourable Ones of the Earth.
6. Hence I infer, we ſhould not idolize the greateſt, nor contemn the meaneſt. This is what the Apoſtle reproves; and to take Men off from it, he propounds this Queſtion to their ſerious conſideration, Hearken, my beloved Brethren, James 2.1, 2, 3, 4, 5.hath not God choſen the poor of this World, rich in Faith, and Heirs of the Kingdom, which he hath promiſed to them that love him? 'Tis great Folly not to prefer a rough Diamond before a counterfeit Stone, tho curiouſly cut and ſet to the greateſt advantage. We ſhould not judge according to outward Appearance; for thoſe that ſeem but little in our Eyes, may be, and frequently are, of mighty value; as the Stars that look like ſmall Sparks in the Skies only, are in truth, very great and glorious Bodies.
2. Ʋſe. Exhort. To thoſe from whom theſe things are hid; and thoſe to whom they are revealed.
1. To thoſe from whom theſe things are hid; chiefly the Wiſe and Prudent, tho not excluding Perſons of a lower Station.
1. Be not proud of nor ſatisfied with any Wiſdom or Knowledge, while the great things of God are not ſavingly underſtood by you. Some that have drunk as largely at thoſe Fountains as any of you, have ſolemnly profeſſed, they have found more ſweetneſs and ſatisfaction of Soul, in one drop of a Spiritual Knowledge of Divine Myſteries, than in a whole Ocean of other Learning. They have looked on the deepeſt inſight into all other things, to be, in compariſon of this, but as congealed Drops of Water that may look bright and pleaſing, but 'tis to Children and Fools; but this, this alone hath been the Pearl of great Price in their account. All human Wiſdom and Knowledge, tho uſeful and valuable in its due Place and Order, yet is but like an Eye of Chryſtal in the Head of a blind Man, which may hide his Deformity from the obſervation of his Neighbours, but can't direct him one ſtep in the way wherein he ought to go. The Devils have as much and more of this than the beſt of us, and yet are the moſt miſerable of all Gods Creatures. Why will you highly value your ſelves on the account of that, which leaves you in as bad a Condition as thoſe wretched Apoſtate Spirits, and in a worſe State than the moſt ignorant Man that hath a ſpiritual Underſtanding of heavenly Things? If you have no more than this, you ſhall periſh at laſt for lack of Knowledge. For at the laſt Day, it ſhall fare with thoſe curious Wits that are ignorant of God and Chriſt, as with carved Statues about a Houſe that is ſet on Fire; down they drop into the Flames, and are conſumed, there being none at hand to pluck them out.
2. Seriouſly meditate on the deplorable State of thoſe from whom theſe things are hid. 'Tis a ſad thing when God hides common Wiſdom and Prudence from Men, as to the Affairs of this Life. VVhen God infatuates, 'tis a ſign he intends to deſtroy. VVhen Hamans Face was cover'd with a Cloth, he was near his Execution. VVhen God throws a Veil over the Face of Mens Minds, and hides from them the things that belong to their Peace, they are on the very Borders of ruin. 'Tis ſad to be given up to judicial Blindneſs as to any Objects; but to be ſo as to Divine Myſteries, ſo as to ſee no Glory nor Beauty in them, is the worſt of all. If our Goſpel be hid, 2 Cor. 4.3.'tis hid from them that are loſt; they are loſt Men indeed, and undone Creatures, unleſs infinite Mercy ſpeedily give them an Heart to perceive, to whom ſuch a Blindneſs hath happened.
3. If you are wiſe and prudent, be provoked unto a godly Jealouſie, by thoſe that are comparatively a fooliſh People; be not out-ſtript in matters of the greateſt Moment, by thoſe that in other things are ſo much below you.
If you are inferiour Perſons, let not your meanneſs diſcourage you; ſeeing of ſuch as you is the Kingdom of Heaven. Princes on their Coronation days uſe to ſcatter rich Medals among the common People; ſo doth Chriſt theſe Gifts of his. Do not you loſe them for want of ſtriving for them.
4. Renounce all your Wiſdom and Learning which you really have, or fancy you are poſſeſſed of. 1 Cor. 3.1….If any Man among you ſeemeth to be wiſe in this world, let him become a Fool that he may be wiſe.
II. To thoſe to whom theſe things are revealed.
1. Be humble. Fleſh and Blood hath not revealed theſe things to you. Had not the Dew of Heaven fallen upon you, you had ſtill been dry Trees and withered Branches. Out of free rich undeſerved Grace, to you it is given of God to know theſe Myſteries; to others it is not given; Mat. 13.11.be not proud and lofty as tho you did not know your ſelves.
2. Rejoyce and give thanks. If you are wiſe and prudent, adore that Soveraign Grace that ſtept out of it's uſual Rode to meet with thee; what art thou better than others that ſate as high as thou doſt, that God ſhould ſingle thee out to anoint thee with this Oyl above thy Fellows, and thine Equals, whom he generally overlooks? If you are meaner Perſons; what are you that ſo rich a Treaſure ſhould be put into ſuch an earthen Veſſel? Stones ſhould not hold their peace, but cry out aloud with the voice of Joy and Praiſe, Luke 19.40.when they are turned into Children of Abraham. Holy Men in all Ages have admired and adored this diſtinguiſhing Grace. Judas ſaith to him, (not Iſcariot) Lord, John 14.22.how is it that thou wilt manifeſt thy ſelf to us and not to the World! The Holy Ghoſt takes care that we ſhould not miſtake the Perſon that was thus affected with theſe ſpecial Diſcoveries. It was a Judas, but not Iſcariot; not that vile Traytor, not that Son of Perdition: No, it was another kind of Perſon, a better Man than he, tho one of the ſame Name. Such Men know not the ſweetneſs of that Wine they never taſted of; and therefore admire not the goodneſs of the Maſter of the Feaſt, in the diſtribution of it. Chriſt rejoyced and gave thanks, for the Revelation of theſe things to others; and will not you do it for the diſcovery of them to your ſelves? Had you the Tongue of Angels or Power over Devils, you would not have ſo great cauſe of Rejoycing and ſinging Praiſes as you now have, becauſe Gods Law is written on your Hearts and your Names in Heaven.
3. Envy not the excellent Gifts of others that are ſtrangers to the grace of God in truth. For you have the better part. Tho the ſurface of the Field appear mean and barren, yet the rich Mines contained in the Bowels of it, render it exceeding more valuable than another Soil, that is Fat and Flouriſhing.
4. Endeavour to grow and improve in. this ſaving Knowledge. Your Minds are not yet open'd ſo wide as they may be, to receive the higheſt ſight and ſenſe of theſe things; no more than a Flower is full-blown in one day, but inſenſibly cleaves its Hood, and gradually opens it ſelf to our view. Spiritual Underſtanding, like the natural One, ſhould come on by little and little; and the Sons of God, like the Children of Men, be daily growing up in Wiſdom and Stature.
5. Long for Heaven, where your Knowledge ſhall be compleated. 'Tis with us here below, as with a Man that walks in a cloudy Night, that makes a hard ſhift to perceive firſt one Star, and by and by two or three more; but ſtill there is a vaſt number of them which he cannot diſcern. Something we know, and gradually make ſome few freſh Diſcoveries; but how great a Portion is hid from us? Whereas in Heaven, all that Ignorance ſhall be removed, that now hangs about us like the Relicks of a broken Cloud on the top of a Mountain: All that Duſt ſhall be blown out of our Eyes, that at preſent obſtructs our Sight. The Sacred Volumes have many glorious things written in them, which we can't yet diſcern, becauſe they are according to the ancient Form of Books, roll'd up; which, tho God be gradually unfolding, yet 'tis in Heaven only that they ſhall be fully ſtretched out, & lye all plain and open before us. There ſhall not be a greater and more glorious Change of the dull Matter of theſe vile Bodies, than in our dark Souls when we reach Heaven; both ſhall ſhine clear as the Light at Noon-day. Our Notions here are broken, confuſed and imperfect, like the rude Images in the Fancies of them that dream; Pſ. 73.20.which we our ſelves ſhall deſpiſe upon our awakning in that Morning, Pſ. 17.15.when we ſhall behold Gods Face, and be ſatisfied with the Viſion of him as well as with our likeneſs to him.
6. Follow the Example of Chriſt in an humble Adoration of the good Pleaſure of God, as to thoſe things which may ſeem very ſtrange to you. I might preſs this as to his Laws, Ordinances and Providences. When you meet with many hard Chapters in the Book of Nature, Scripture and Providence, which you are not able to read and underſtand; don't cavil and wrangle; lay your Hands on your Mouths; or if you do open them, ſay no more than thus, with the greateſt lowlineſs of Mind Even ſo Father, for ſo it pleaſeth thee. Rom. 11.33.O the depth of the Riches, both of the Wiſdom and Knowledge of God! How unſearchable are his Judgments, and his Ways paſt finding out!
Laſtly, Lay out your ſelves to the utmoſt, for the advancing of Gods Honour and Intereſt. This is the Duty of all Men; and in a peculiar manner, of Chriſtian Magiſtrates that have been taught of God. And the fewer of the great Ones of this World, are on Chriſts ſide; ſo much the more zealous and active ſhould thoſe few be. You cannot indeed, give of your Oyl unto the fooliſh Virgins; yet you may reflect the Light of it in good Works, ſhining before Men, and induce them to glorify your heavenly Father. And if you do not do this, it had been better for you, you had ſtill continued under the Buſhel, remained in your former Obſcurity, Luke 11.33.than to be thus advanced on a high Hill. 'Tis a ſerious Queſtion that will e're long be put to all of you, by one that hath Authority to ask it, and will have an Anſwer; ſeeing I have done ſo much for you more than for others, what have you done for me more than others? And I hope, you will betimes bethink your ſelves what Reply to make, and labour to be ready furniſhed with a very good one. If you behave your ſelves like wiſe and faithful Magiſtrates, the Power you have now in your Hands, and the Grace of God ruling in your Hearts and Lives, while you rule over Men; will exceedingly recommend Religion to others, and ſet it off with great Advantage. Divine Wiſdom and Knowledge in an Aſſembly of Men in Authority, are like flaming Tapers in a Branch of burniſhed Gold, whoſe glittering and ſparkling Subſtance returns Light as well as receives it; ſheds a Glory on the Room where it hangs, and at once draws and dazzles the Eyes of all both far and near. I have ſaid ye are Gods; Pſ. 82.6.but be not like the uſeleſs Idols of the Heathens, that are empty and hollow within, that only fill up the void Places where they ſtand; and tho worſhipped by the People, have neither Eyes to ſee and diſcern between Good and Evil, nor Hands to work Righteouſneſs. Tho you are a ſort of inferiour Deities, v. 7.yet remember you muſt die like Men; ſo live therefore in your preſent Stations, as the Children of the moſt High, that you may not die in a civil or a natural Senſe, as a Fool dieth. Encourage Religion; puniſh and ſuppreſs that Profanation of Gods Name and Sabbaths, that Debauchery and Immorality which to this day walks too open and bare-faced in the midſt of us. Steadily own the Truths of God wherein you have been inſtructed. Plead his Cauſe in your Places; maintain, promote, encourage his Intereſt; not that of any ſingle Party among us. This is the Duty of Magiſtrates as well as Divines. Rom. 13.4.For you alſo are the Miniſters of God. In our Saviours glorious Transfiguration on the Mount, not only Elias the Prophet, but Moſes alſo, the Ruler of the People, appeared and waited on him. Chriſt and his Intereſt will never be lifted up on high, nor ſhine in their Luſtre and Glory in the World, till both theſe are with him. If you reſolve to be ſo, you muſt expect Reproaches, and deſpiſe them. Let all the Revilings which Men pour out againſt you, be to you as Snow to the Ground, Pſ. 147.16.that comes down upon the Earth like Wool, ſoft and eaſie, making no noiſe nor diſturbance where it falls. Whatever a few Fools may ſay againſt you, this will be your Wiſdom and Honour in the ſight of the whole Nation, and redound to your eternal Advantage. For if you do theſe things, then you, to whom it is given to know the Myſteries of his Kingdom, to you alſo ſhall it be given to behold the Glory, and enjoy the Rewards of it. When not only yours and all other Civil Power ſhall be at an end; but the Mediatorial Kingdom of God-Redeemer too ſhall ceaſe, and the Father be all in all; you ſhall be advanced to Thrones of Glory near his right Hand, where there are Rivers of Joy for you to drink of, and Pleaſures that flow for evermore.
FINIS.
End of the text · Nathanael Taylor, Sermon 12 February 1687 (1688)