Sermon XXXIII
REASON NOT CAPABLE OF THE GOSPEL
Matt. 11:25–30. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes, &c.
THIS text toucheth, as it were, the very pith and marrow of the gospel; other places of scripture wherein the miracles and doings of Christ are rehearsed have not so much comfort as those in which those sermons of Christ to the people are contained, wherein he doth so lovingly teach us, and allure us to himself. I am not so certain of the favour which I see showed to others in working miracles, as if I have the plain words before mine eyes: it is a far greater comfort also unto me, to hear such loving admonitions and allurements, than the preaching of miracles, although they also confirm my faith, and are examples, that as he hath holpen them, so also he will help me. This gospel treateth of the knowledge of God the Father, and of Christ his Son, showing also whereof such knowledge doth consist. Now that the meaning thereof may be well known, it is requisite to understand aright these two words; wise men, children, or babes, but lest when we hear it, we say this pertaineth nothing to us, it is spoken to others, as the Jews said to the prophets which referred all things to the Gentiles, the words going before do sufficiently show, unto whom, or of whom, these words are spoken; for before he speaketh of them that contemn the gospel, not vouchsafing to embrace it, whose duty
notwithstanding especially was to embrace it, inasmuch as they would seem alone to be them that were occupied in the word of God, and were to be counted for the people of God, of such he saith thus, "Whereunto shall I liken this generation? it is like unto children sitting in the markets, and calling unto their fellows, and saying, We have piped unto you, and ye have not danced, we have mourned unto you, and ye have not lamented," which the Lord applieth to himself, and unto John the Baptist, as if he would say, We have preached unto you the gospel, John with a certain severity and austerity, but I with very great clemency and gentleness, and yet ye will not receive it; ye shall at the last feel, without doubt, to your great evil, what it is to despise the word of God. It is very true, howsoever thou preachest to the people, whether thou be fair spoken or severe, gentle or ungentle, they will always seem to have some cause or other to complain of thee. These the Lord calleth here wise, and men of understanding; to these the gospel is hid; he meaneth not here those wise men which are truly wise in divine matters, for it is a great commendation if one be worthy to be called wise and prudent; true wisdom is nothing else but the knowledge of God, viz., when I know what we must think of God, and do understand his will: but prudence signifieth ability and knowledge to judge of worldly things, what is right or wrong, which Paul often joineth together, especially in his epistle to the Ephesians, chap. i., and in his epistle to the Colossians, chap. i. Of such wisdom Christ speaketh not here, but of worldly wisdom, which puffeth up men, and excludeth the true wisdom of God. We are all of this disposition by nature, often to rise against the wisdom of God.
That is called good, by the instinct of human wisdom, which bringeth pleasure, honour and profit, but those things that are contrary to those, as affliction, dishonour, loss, these are called evil: for man's nature can seek nothing else at all, but those things that are his own, that which displeaseth him, he counteth the worst of all things, although it be the best; wherefore as I have said, the Lord speaketh here of those wise and prudent men, which with their own wisdom strive against the wisdom of God; worldly wisdom seemeth to itself
to be so great, that it is not content to rule only these worldly and temporal things, but taketh also upon itself to have the oversight of heavenly things, it always searcheth out and imagineth some new things, even in spiritual and divine matters. So man's own wisdom hath invented shaven crowns and cowls, and almost all that wherein the papacy consisteth, every one hath chosen his proper work to himself, this man hath invented this, another hath invented that, and if this be abolished, and doth not greatly please, by and by they find out some other thing, as alas! we have seen, and do as yet see; neither is there any measure in these trifles, whereupon it cometh, that we can hardly away with the word of God and the truth, but are always delighted to invent some new thing; for truly this is certain, as often as we ordain a new worship of God contrary to the word of God, we are by and by blinded, and fall from error to error, than which calamity none greater can come unto us, wherefore Paul saith, 2 Thes. 2:11, "For this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned, who believed not the truth, but had pleasure in unrighteousness." Yea, and at the last they become so blind, that they understand nothing at all of God, as it is in the 14th Psalm, "The fool hath said in his heart there is no God:" For it cannot be that the natural man, which consisteth of flesh and blood, and is not instructed by the spirit of God, should judge and understand those things which are of God, as Paul, 1 Cor. 2:14, "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them because they are spiritually discerned." He which will read more hereof, let him peruse the first chapter of the epistle of Paul to the Romans, there shall he plainly enough perceive what blindness is, and what punishment doth ensue, if the word of God being neglected we follow our own inventions and counsels; all which we see in our spiritual monks, nuns, and sacrificing priests, and do too truly try it. God grant they may at the last repent, and give unto God his glory.
Paul saith of the Gentiles, that they turned the glory of the incorruptible God into the similitude of an image, not only of a
corruptible man, but also of birds and four-footed beasts, and of creeping things; so do our papists also, yea, and much more foolishly and madly than the Gentiles, for they make unto themselves a god which is delighted with a shaven crown, with cowls, with eating of flesh and fish, &c. Wherefore God hath given them up through their hearts' lusts unto uncleanness, as he did the Gentiles, and that so filthily, that it is better to conceal it than to rehearse it; for if such filthy and wicked things were committed among the Gentiles, which had many wives and many concubines, what would the spiritual men commit, which have forbidden the use of woman and matrimony? Briefly, so is it wont to come to pass, where Satan beareth the sway, and the word of God is wrested to serve men's affections, which every man may assuredly persuade himself to be so, yea, these things are so known and undoubtedly true, that children in the streets speak and sing of them.
Now this is not to be understood of spiritual men only, but even the vulgar sort and common multitude do live so, when the word of God is not admitted: as we see citizens to utter counterfeit wares, merchants to deceive in selling merchandize, and so many crafty practices, so many deceits in subtile dealing, so much regard of usury and private profit, that it cannot be rehearsed. As yet they endeavour again to bring in the mass, to set up their tapers, &c., being persuaded that God is pacified with such trifles, revolving this only in their minds, that their fame may remain untouched and unhurt in the world, howsoever they agree with God. Of such wise and prudent men Christ speaketh here in the gospel, which hear the gospel indeed, and see miracles, but it profiteth them nothing, forasmuch as their heart is not touched. Now Christ saith thus, ver. 25, 26, "I thank thee, O Father, Lord of heaven and earth, because 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." Christ speaketh not here of very children: there may be some notable doctor, whom he calleth a child in this place. On the contrary, there may be a rustical fellow whom he calleth here wise and prudent; in the 8th Psalm David calleth these infants and children, when he
saith, "Out of the mouth of babes and sucklings hast thou ordained strength, because of thine enemies." They surely by whom God ordaineth strength against his enemies, which should extol his glory through the whole world, were not babes or children in very deed. Those therefore the Lord calleth children here which count their own works for nothing, attribute nothing to their own wisdom, make nothing of themselves, but think God only to be wise and of understanding. Wherefore they are humble and lowly, and how great soever they are, do submit themselves to God, of whom only they suffer themselves to be taught. Now others are over-wise and will learn nothing of God, yea, they presumptuously take to themselves judgment and censure over the doctrine and works of God, whereof thou mayest read in the first and second chapters of the first Epistle to the Corinthians. Wherefore Christ saith, Luke 16:8, "The children of this world are in their generation wiser than the children of light." But the foolish children of light are of greater estimation before God, than the wise children of this world; of these children the Lord speaketh, "Thou hast hid those things from the wise and prudent, and hast revealed them unto babes." For the wise and prudent know not these things, but the children and fools know them. How cometh it to pass that the wise know them not? because thou hast hidden them from them. How do the children know them? because thou hast revealed them.
What meaneth he hereby, we may gather of those things that were spoken of before, to wit, that he had preached the gospel of the kingdom of God in many cities of Judea, as in Chorazin, Bethsaida, and in his own city Capernaum, which cities, their own wisdom being an hinderance and let unto them, did not receive the foolish preaching of the gospel. The gospel is a good and joyful message which teacheth me to know the glory of God, by which knowledge I obtain pardon of my sins, and life eternal; as Christ saith to his Father in the gospel of John, chap. 17:3, "This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. He saith also in this gospel, No man knoweth the Son but the Father: neither knoweth any man the Father, save the Son, and he to
whomsoever the Son will reveal him." Here he speaketh of the knowledge both of the Father and of the Son. To whom this is revealed, he knoweth and obtaineth eternal life; but the Father hath hid these things from the wise and prudent, that they may not know neither the Father nor the Son, and hath revealed them to children; they have the knowledge both of the Father and the Son, and so do obtain everlasting life. Moreover if those things be thus, as they are indeed, what shall become of free will. Seeing thou hast such heinous and wicked things to be committed in the body, as it is written, Rom. 1, go thy ways now and glory in free will. But this is a goodly free will, to live in such a filthy life, which is altogether unworthy of a man, which is known even among beasts that are without reason. Howbeit it is wont so to come to pass, when God forsaketh us, as soon as we are forsaken of God, by and by Satan cometh, and erecteth his kingdom in us, wherein nothing else but such wickednesses are committed, which notwithstanding are so craftily coloured, and commended with such a pretence of honesty, that it seemeth to be a most holy, yea, and an angelic life. What I pray you can man's strength do here? Whereby some go about to bring to pass many things, sweetly persuading themselves that they shall ascend up into heaven thereby.
But thou hearest here that Christ affirmeth, that the Father doth reveal these things; also that it is the good pleasure of the Father that it should be so. Whereby truly he taketh away all the merits of man, here no satisfactions profit, here is no respect of works, it is done by the will and good pleasure of the Father; for he respecteth not the person, as it appeareth before the world. He doth not contemn and reject the sinner, although he come laden with sins. After the same sort Christ saith to his disciples, Luke 12:32, "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom." This the hypocrites and justiciaries cannot abide, yea, they are driven unto fury, senselessness, and madness, when they see simple receivers of custom and very publicans to go before them into the kingdom of heaven, they themselves with their holiness, and goodly and plausible works to the world, being excluded: Whom would not
this drive unto madness? who would not take it grievously, that he himself and his things should be in such a case, and nothing at all counted of? But what shouldest thou do, for what shouldest thou murmur? The good pleasure of God is such, to whom he vouchsafeth to open, to him they shall be opened; and from whom he hideth, from him they are hidden, which is undoubtedly true; and mark well that Christ saith here, It is so, O Father, because thy good pleasure was such, thy good pleasure I say, before thy world was made, as Paul saith, Ephes. 1:4, God "hath chosen us in him (Christ) before the foundation of the world, that we should be holy, and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved." Here all merit is excluded, wherefore let it not come into thy mind, that thou shalt obtain any thing here by thy deserts, neither let thy works, wisdom, and merits puff thee up.
Here all rejoicing is taken away, that "He that glorieth, let him glory in the Lord," as Paul saith, 1 Cor. 1:31. It followeth moreover in the gospel, verse 27, "All things are delivered unto me of my Father; and no man knoweth the Son but the Father: neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him." Here thou seest the safety which is in the kingdom of Christ, by whom we have knowledge and light; if therefore Christ holdeth all things in his hand, and hath power over all things as the Father hath, no man can pluck anything out of his hands, which he himself also witnesseth in John 10:28, "I give unto them (my sheep) eternal life, and they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me, is greater than all, and none is able to pluck them out of my Father's hand. I and my Father are one." Wherefore every Christian, when he hath received the gospel, may worthily rejoice that he is now under the tuition of Christ, and is not anything troubled because of his sins. If he hath embraced the gospel, Christ under whom he fighteth will guide the matter excellently well. Satan indeed will tempt him with this and that vice; as with adultery, whoredom, theft, slaughter, envy, hatred, wrath,
and other like sins; but let him not therefore be discouraged, he hath a King that is strong and mighty enough, by whom he shall be easily defended; notwithstanding it will be very hard to stand strongly, and nothing to yield, wherefore prayer in this case is very needful; others also may by their prayers entreat for thee, that a stout courage and manly heart may be given unto thee to withstand Satan. But it is certain that thou shalt not be destitute; Christ will easily preserve thee; be not disquieted in mind, let it only be thy care that thou fallest not from his kingdom. Moreover, in this gospel thou seest that Christ is both God and man; man, inasmuch as he praiseth God and giveth him thanks; God, inasmuch as all things are given unto him by the Father; which ought to be a great comfort unto us in all things that trouble and afflict us. Whereas he saith, "No man knoweth the Son, but the Father: neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him." He in these words overthroweth free will, which will know God and Christ when and how it pleaseth it.
Here thou hast plainly from whence the knowledge of God and of Christ is: the Father, saith he, knoweth the Son, and the Son the Father, but how do we know, by this or by that preacher? no, truly, these are only certain middle instruments, but he only knoweth to whom the Son will reveal. A little before he said that the Father doth reveal or open, here he attributeth the same to the Son. Surely both the Father and the Son do reveal, and as the Father revealeth, so also doth the Son; and Christ also sayeth, in John 14:26, "The Holy Ghost shall teach you all things." Wherefore as the Father teacheth, so teacheth the Son, likewise also teacheth the Holy Ghost. And where God the Father, and the Son, and the Holy Ghost, do not teach, there all things remain void of knowledge. It followeth moreover in the gospel, verse 28, "Come unto me, all ye that labour and are heavy laden, and I will give you rest;" verse 29, "Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls;" verse 30, "For my yoke is easy, and my burden is light." Hereunto we have heard how the Lord dealeth with the wise and prudent, namely, that he blindeth them and hideth the gospel
from them. Likewise how he is delighted in children and simple ones, to wit, that he endueth them with the right knowledge of himself, and openeth the gospel unto them. But some man may here say and complain—If the matter be so, surely my conscience shall be in great danger, before I hear and know that the gospel doth pertain unto me. I am a wretched sinner, and perhaps the gospel pertaineth not unto me, what if I be unworthy? Christ, that he may comfort these weak, dismayed, and troubled consciences, saith, "Come unto me, all ye that labour and are heavy laden, and I will give you rest." Here are we called unto comfort. Here forget all thy merit and worthiness, for that he plainly saith, "ye that labour and are heavy laden," to wit, with the burthen of the law, the anguish and affliction of sins, and wherewithal soever the conscience may be troubled.
Therefore he doth not express it by name; for he saith not, ye that are troubled with this or that calamity, but simply, ye that are weary and laden. Neither will he have any here excluded; forasmuch as he saith all, which is a singular and special comfort, if anything trouble us, what kind of temptation soever it be. Whosoever therefore is stricken with the feeling of his sin, and knoweth his own weakness to fulfil the law of God, let him come hither with a cheerful and bold courage, and he shall certainly receive comfort. I will refresh you, saith Christ, as those that are pressed and burthened with sore labour and grief. Let this only be thy care, that thou believe such a loving bidding and promise. After this manner Christ cried in the temple at Jerusalem, at a certain feast: "If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive," John 7:37, 38, 39. Which so cometh to pass: he causeth the gospel to be preached unto us, which he that believeth is endued with the Holy Ghost, and obtaineth pardon of all sins. This is truly to refresh him, whose conscience is troubled, to wit, when he feeleth that his sins are forgiven, and that he is become heir of the kingdom of God. Neither doth he refresh us only in the anguish and temptation of sin, but he will also be present with us in other calamities and miseries, in
famine, war, dearth of victuals, and whatsoever such like can come; in all these he will not leave us destitute of his help, as he cared for the Patriarch Joseph, even in a strange country, with whom he was continually present, as well in prosperity as in adversity.
Now sin is a grievous burden, whereof no man is eased, but he whom Christ the Son of God delivereth, and that by the Holy Ghost, whom he hath merited for us of the Father, which maketh our hearts cheerful, and ready to do all things which God requireth of us. But what is that that he saith? "Take my yoke upon you." Is this to refresh, if I take one burden from one, and lay upon him another? This is that whereof we have oftentimes spoken; the gospel doth first make astonished and discouraged, and is grievous to the flesh, for it telleth me that all our own things are nothing; that our own holiness and righteousness are of no importance; that all things which are in us are damned; that we are the children of wrath and indignation. This is very hard, and an intolerable burthen to the flesh, and therefore he calleth it a burthen or yoke. But lest he should terrify or make afraid any, for that he is of great authority, high and mighty, and therefore cannot suffer sinful and wretched men to think him tyrannical and ungentle, he cuts off this suspicion, and saith, "Learn of me, for I am meek and lowly in heart." Christ will here lovingly allure us to his doctrine, for he had spoken before of the knowledge of the Father, as if he would say, Flesh and fearful nature counteth me for an austere, severe, and rigorous man, but I am not of such a nature, yea, I am humble and meek in heart. I do not terrify men as Moses doth; I do not preach, do this or that, but I preach forgiveness of sins; neither do I preach that they should give any thing, but rather that they may receive. There is not in me ambition and loftiness, as is in the Pharisees, which desire to be magnified, but I am altogether gentle, and lowly in heart, ready to receive sinners. If so be that they fall again into sins; notwithstanding, I do not yet cast them from me, if they fly unto me for succour, and do with a sure confidence look for comfort and help of me. I do not curse men as the Pharisees do, which curse them even for their own ordinances, and for men's devices, and will sooner suffer all the commandments
of God to be neglected, than one of their decrees and ordinances not to be observed. As we see in the Papacy, where it is counted a greater offence to eat flesh on Friday, or for a sacrificing priest to marry, than to commit twenty adulteries, or ten homicides.
But here thou seest, that even God doth abrogate even his own law, that he may so much the sooner procure sinners unto him. Christ in a singular signification saith here, that "he is meek," as if he said, I know how sinners are to be handled, I have tried what a fearful and an afflicted conscience is, as the Epistle to the Hebrews, chap. 4:15, witnesseth, that "he was in all points tempted like as we are, yet without sin." Wherefore let no man be afraid of me, I will handle all easily and gently, I will say nothing with a sour countenance, I make no man afraid, for if they come boldly unto me, they shall find rest to their souls with me. To their souls he saith, as if he would say, outwardly in the body there may be affliction, and trouble, and calamities may overwhelm you, but you ought to bear all these things lightly, as he also saith to his disciples, John 16:33, "That in me ye might have peace: in the world ye shall have tribulation." Wherefore, although outwardly all things fall out against us, as though they would suppress and devour us, yet are they nothing to be esteemed of; for we have the feeling of peace inwardly in our conscience. And this is the first fruit of faith, as Paul saith, Rom. chap. 5:1, "Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ." Now when our conscience is quieted, and we have peace with God, nothing is able to move us, no, nothing shall hurt us, although it be evil and against us. Let no man think thus and say, This is not to amend one's state or case, if I take one burden from his neck, and lay on another, as it is before said. For Christ saith, "My yoke is easy, and my burden is light," as if he would say, The yoke of the law, under which ye lived before, was grievous to be borne, but my burden is not so grievous, it is light and tolerable, ye may easily bear it. Our wise men say now, that the yoke of Christ is more grievous than the yoke of the law was; and they allege the 5th chapter of Matthew. But Christ doth there interpret the law, how it ought to be understood: he doth not make laws, but saith that murders and
adulteries proceed from an evil and unclean heart. And so he doth only expound the law of Moses, and prescribeth not any laws there, but the yoke of Christ is therefore easy, and his burden light, because he taketh away not only ceremonial and man's laws, but even the whole law, the curse, sin, death, and whatsoever may come unto us from the law, all this Christ taketh away from me, and endueth me with his Spirit, by the motion and instinct whereof I do gladly, willingly, and with pleasure perform all the duties of the law. It is therefore also called easy, sweet, and light, for that he himself helpeth us, and taketh part of the burden, if we be not of strength sufficient. It appeareth indeed grievous and intolerable to the world, but it is otherwise when there is one ready to ease the burden. It is a common saying, it is good to sing with a fit companion; yet two will easily bear the burden, although one alone were not of strength sufficient to bear it. Thus much shall suffice for the exposition of this gospel.