The persons who receive must be those who consent to take the station which the Gospel assigns. They must be babes, by which is meant not such as are innocent, but such as are reliant on a higher Power, self-distrustful, willing to obey.
These qualifications are all moral. The organ for reception of the Gospel is the heart, not the head. To receive it by faith is a spiritual, not an intellectual process. Ignorance is no qualification nor no disqualification. Ignorance or knowledge is immaterial. The one condition is to be willing to accept.
III. The disqualification of the wise as necessarily resulting from the qualification.
The organ for the reception is not the head but the heart. Therefore, wisdom is a barrier only in this way, that it has nothing to do in the matter. Its presence or its absence is quite indifferent here as in many other spheres of experience. The joys of the affections, the joys of common emotions, the joys of bodily life—all these are utterly independent of the culture of the understanding.
Hence 'wisdom' becomes a barrier, because its possessors are accustomed to think it the master key. Not intellect, but the pride of intellect, trusting in it, glorying in wisdom is the disqualification.
It is not true that there is any discord between religion and cultivated thought. The loftier the soul, the loftier all its attributes, the nobler should be, may be, its religion. It is not true that there is any natural affinity between ignorance and religion, between narrow understandings and deep faith. That is not the Bible truth. The religion of Christ is not like owls that love the twilight, but like eagles that 'purge their sight at the very fountain itself of heavenly radiance.'
Take history: the great names—an Augustine and a Luther, a Dante and a Milton, a Bacon and a Pascal—are enough to show that there is no antagonism. On the other hand, names enough rise to show that there is no alliance. The inference is that the intellect has little to do with a man's attitude towards the Revelation of God in Christ, but that the moral is all.
Let me close with the repetition of the thought that the apparent exclusion is the result of the universality, and that 'Come unto Me' is Christ's commentary on my text. Well then may we rejoice when we think of a gospel for the world. Whatever you are, it is for you if you are a man. However foolish, though you cannot read a letter and know nothing, it is for you. If you be enriched with all knowledge, you must come on the same terms as that beggar at your side. That is a healthy discipline. You are more than a student, than a scholar, than a thinker; you are a man, you are a sinful man. There is a deeper chamber in your heart than any into which knowledge can penetrate. Christ brings a gospel for all. When we think of it, with its sublime disregard of all peculiarities, we may well rejoice with him who said, 'Ye see your calling, brethren,' and with Him, the loftiest, the incarnate, Wisdom who said, 'I thank Thee, Father.' For if you rightly grasp the bearing of this text, and mark what follows it in our Lord's heart and thoughts, you will see these deep eyes of solemn joy turned from the heaven to you, filmy with compassion, and those hands, then lifted in rapt devotion, stretched out to beckon you and all the world to His breast, and hear the voice that rose in that burst of thanksgiving melting into tenderness as it woos you, be you wise or ignorant, to come to Him and rest.
THE REST GIVER
'Come unto Me, all ye that labour and are heavy laden, and I will give you rest. 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.'—MATT. xi. 28, 29.