By Hugh Binning
Having, then, such a Teacher and Master, sent to us from heaven, shouldn’t we then glory in our Master? But some may suppose, that he who came down from heaven, filled with all the riches and treasures of heavenly wisdom, should reveal in his school unto his disciples, all the mysteries and profound secrets of nature and art, about which the world has plodded since the first taste of the tree of knowledge, and beaten out their brains to the frustration of all their spirits, without any fruit, but the discovery of the impossibility of knowing, and the increase of sorrow by searching. Who would not expect, when the Wisdom of God descends among men, but that he should show unto the world that wisdom, in the understanding of all the works of God, which all men have been pursuing in vain; that he by whom all things were created, and so could uncover and manifest all their hidden causes and virtues, all their admirable and wonderful qualities and operations, as easily by a word, as he made them by a word; who would not expect, I say, but that he should have made this world, and the mysteries of it, the subject of all his lessons, the more to illustrate his own glorious power and wisdom?
And yet see, those who came into his school and heard this Master and Doctor teach his scholars, they who had been invited to come, through the fame and report of his name, would have stood astonished and surprised to hear the subject of his doctrine; one come from on high to teach so low things as these, “Learn of me, I am meek and lowly.” Other men that are masters of professions, and authors of sects or orders, aspire to some singularity in doctrine to make them famous. But behold our Lord and Master, this is the doctrine he vents! It has nothing in it that sounds high, and looks big in the estimation of the world. In regard of the wisdom of the world, it is foolishness, a doctrine of humility from the most High! A lesson of lowliness and meekness from the Lord and Maker of all! There seems, at first, nothing in it to allure any to follow it. Who would travel so far as the college of Christianity to learn no more but this, when every man pretends to be a teacher of it?
But truly there is a majesty in this lowliness and there is a singularity in this commonness. If you would stay and hear a little longer, and enter into a deep search of this doctrine, we would be surcharged and overcome with wonders. It seems shallow till you enter but it really has no bottom. Christianity does not make great noise, but it runs the deeper. It is a light and superficial knowledge of it, a small smattering of the doctrine of it, that makes men despise it and prefer other things, but the deep and solid apprehension of it will make us adore and admire, and drive us to an O altitudo! “O the depth both of the wisdom and knowledge of God!” (Romans 11:33). As the superficial knowledge of nature makes men atheists, but the profound understanding of it makes men seek God so all other things, vilescit scientia, “grow more contemptible by the knowledge of them.” It is ignorance of them which is the mother of that devout admiration we bear to them. But Christianity only, vilescit ignorantia, clarescit scientia, is common and low, because it is not known. And that is no disparagement at all to it, that there is no one who despises it, but the one who doesn’t know it, and anyone who knows it, can do nothing but despise all things it once knew other than it.
Modernized in places by this site.