This part of the profession may be understood either — First, Of his study, and inquiries of his mind, that he did not search out the hidden things of God. There are certain things which surpa.ss the light and capacity of human understanding: Ps. cxxxix. G, ' This knowledge is too wonderful for me, I cannot attain unto it.' So Job, when he had censured God's providence, chap. xlii. 3, * I have uttered things too wonderful for me, which I knew not.' To presume to dive into or comprehend the counsels of God is an act of pride, because it is a presumption beyond man's ability.
Secondly, Or of his ])ractice, that he did not aspire after great things, nor seek to wrest the kingdom out of the hands of Saul. He would not step forward, nor backward, but as God directed him; which certainly was a great effect of humility and modesty in David, though the promises of God gave him such hope, and the persecutions of Saul irritated him. And therein becometh a pattern to the people of God, that they should not aspire to nor look after worldly greatness, but be contented with the condition and estate of life wherein God placeth them ; and our utmost ambition should be to be serviceable to God and his people, without presuming beyond the bounds of our
426 SERMONS UPON PSALM CXXXI. [SeR, III.
calling or strength to manage things : Jer. xlv, 5, ' Seekest thou great things for thyself ? seek them not.'
Which of these senses to prefer is not easy to know. Interpreters are divided. I will frame the doctrine so as to comprise both.
Doct. That humble souls do not exercise themselves in great matters, nor in things too high for them.
First, I shall consider how many ways this may be done.
Secondly, I shall show that it is contrary to humility so to do.
First, How many ways this may be done. First, I shall take the former distinction.
First, In point of understanding, when they search out and presume to understand things which God hath not revealed. The general rule is, Deut. xxix. 29, ' The secret things belong unto the Lord our God, but the revealed things belong unto us, and to our children for ever, that we may do all the words of this law.' Our business is to study our duty, which is plain and open ; and for great matters, and things too high for us, we may, without any great loss or danger, let them alone.
Now these great matters that are too high for us are of two sorts — (1.) Some things that exceed the capacity of all men ; (2.) Some things that are above our particular capacity, or the measure of our apprehension, or the limits of our vocation and calling.
1. Some things exceed the capacity of all men, and are too high for us to judge of. Now these things may be ranked in two classes — (1.) When men reject any revealed truth because they know not the cause; or (2.) When they neglect any present duty because they know not the events.
[1.] When we reject any apparent truth or doctrine revealed in the scriptures because it exceedeth our capacity to understand all the causes and reasons of them. This is to exercise ourselves in matters too high for us, and to set up our reason in opposition to God's revela- tion. As many deny the Trinity, and the incarnation of the Son of God, because they cannot conceive or understand how these things can be. Others deny the creation of the world, because they cannot apprehend what God did, or wherein he was employed, during all that infinite space of time before he proceeded to the creation. In many other cases they will not believe the truth, because they understand not the causes thereof ; as God's decrees of predestination and preten- tion, because they cannot reconcile this with the justice of God and their prejudices and preconceptions, though it be clearly revealed in the word, that while the children were yet unborn, and had done neither good nor evil, yet ' Esau have I hated, and Jacob have I loved,' Piom. ix. 10, 11. So many deny the institution of Adam as a common person, in whose act all his posterity were concerned, though it be a truth clearly revealed in the scripture. These, and many other things, are propounded to be believed, not vexed with anxious inquiries. God dealeth with us here as physicians with their patients. They give pills, not to be chewed, but swallowed. If chewed, they are cast up again by proud reason ; if swallowed, they prove an wholesome remedy to us. We are to acquiesce in the testimony of God, made evident to us by other reasons, i liough we cannot reconcile them with
VeR. 1.] SERMONS UPON PSALM CXXXI. 427
the conceits of our shallow and corrupted reason. So many deny the providence of God because of some seeming incongruities, by the prosperity of the wicked, and the afflictions of the righteous, and so cry up chance instead of God's wise and holy government. Surely we exercise ourselves in things too high for us when we will still be inquiring into the causes and reasons of all things. As why God from eternity decreed this and that, in his providence doeth this or tliat. Why he would not send his Son for fallen angels as well as for fallen man, when one angel, as to the dignity of his nature, is more precious than a thousand men. Why Christ would save one thief upon the cross, and not both. Why he will execute his judgments upon his people by the wicked, and afterward, when he hath used the rod, throw it into the fire. Why he will visit the sins of the fathers on the children. Why Achan's family was to be burned with him, Josh. vii. ; and an hundred such things, which God hath hidden from us. Yea^ some will deny the immortality of the soul, because they know not how it is caused, by seminal traduction or immediate creation. So the work of God's differencing grace, because they understand not the way of it. It is endless to follow all the exceptions of vain man against the doctrine of God, and how the pride and arrogancy of reason vents itself against divine revelation.