11. Digression 2
DIGRESSION 2.
All solid wisdom laid up in Christ — True wisdom, wherein it consists — Knowledge of God, in Christ only to be obtained — What of God may be known by his works — Some properties of God not discovered but in Christ only; love, mercy — Others not fully but in him; as vindictive justice, patience, wisdom, all-sufficiency — No property of God savingly known but in Christ — What is required to a saving knowledge of the properties of God — No true knowledge of ourselves but in Christ — Knowledge of ourselves, wherein it consisteth — Knowledge of sin, how to be had in Christ; also of righteousness and of judgement — The wisdom of walking with God hid in Christ — What is required thereunto — Other pretenders to the title of wisdom examined and rejected Christ alone exalted. A second consideration of the excellencies of Christ, serving to endear the hearts of them who stand with him in the relation insisted on, arises from that which, in the mistaken apprehension of it, is the great darling of men, and in its true notion the great aim of the saints; which is wisdom and knowledge. Let it be evinced that all true and solid knowledge is laid up in, and is only to be attained from and by, the Lord Jesus Christ; and the hearts of men, if they are but true to themselves and their most predominate principles, must needs be engaged to him. This is the great design of all men, taken off from professed slavery to the world, and the pursuit of sensual, licentious courses, — that they maybe wise: and what ways the generality of men engage in for the compassing of that end shall be afterward considered. To the glory and honor of our dear Lord Jesus Christ, and the establishment of our hearts in communion with him, the design of this digression is to evince that all wisdom is laid up in him, and that from him alone it is to be obtained.
1 Corinthians 1:24, the Holy Ghost tells us that “Christ is the power of God, and the wisdom of God:” not the essential Wisdom of God, as he is the eternal Son of the Father (upon which account he is called “Wisdom” in the Proverbs, Proverbs 8:22-23); but as he is crucified, Proverbs 8:23. As he is crucified, so he is the wisdom of God; that is, all that wisdom which God layeth forth for the discovery and manifestation of himself, and for the saving of sinners, which makes foolish all the wisdom of the world, — that is all in Christ crucified; held out in him, by him, and to be obtained only from him. And thereby in him do we see the glory of God, 2 Corinthians 3:18. For he is not only said to be “the wisdom of God,” but also to be “made unto us wisdom,” 1 Corinthians 1:30. He is made, not by creation, but ordination and appointment, wisdom unto us; not only by teaching us wisdom (by a metonymy of the effect for the cause), as he is the great prophet of his church, but also because by the knowing of him we become acquainted with the wisdom of God, — which is our wisdom; which is a metonymy of the adjunct. This, however verily promised, is thus only to be had. The sum of what is contended for is asserted in terms, Colossians 2:3, “In him are hid all the treasures of wisdom and knowledge.”
There are two things that might seem to have some color in claiming a title and interest in this business: —
1.Civil wisdom and prudence, for the management of affairs;
2.Ability of learning and literature; — but God rejecteth both these, as of no use at all to the end and intent of true wisdom indeed. There is in the world that which is called “understanding;” but it comes to nothing. There is that which is called “wisdom;” but it is turned into folly, 1 Corinthians 1:19-20, “God brings to nothing the understanding of the prudent, and makes foolish this wisdom of the world.” And if there be neither wisdom nor knowledge (as doubtless there is not), without the knowledge of God, Jeremiah 8:9, it is all shut up in the Lord Jesus Christ: “No man has seen God at any time; the only begotten Son, which is in the bosom of the Father, he has revealed him.” He is not seen at another time, John 1:18, nor known upon any other account, but only the revelation of the Son. He has manifested him from his own bosom; and therefore, John 1:9, it is said that he is “the true
Light, which lighteth every man that comes into the world,” the true Light, which has it in himself: and none has any but from him; and all have it who come unto him. He who does not so, is in darkness. The sum of all true wisdom and knowledge may be reduced to these three heads: —
1. The knowledge of God, his nature and his properties.
2. The knowledge of ourselves in reference to the will of God concerning us.
3. Skill to walk in communion with God: —
I. The knowledge of the works of God, and the chief end of all, does necessarily attend these.
1. In these three is summed up all true wisdom and knowledge; and,
2. — Not any of them is to any purpose to be obtained, or is manifested, but only in and by the Lord Christ: —
1. God, by the work of the creation, by the creation itself, did reveal himself in many of his properties unto his creatures capable of his knowledge; — his power, his goodness, his wisdom, his all-sufficiency, are thereby known. This the apostle asserts, Romans 1:19-21. Romans 1:19, he calls it
Wherefore the Lord goes farther; and by the works of his providence, in preserving and ruling the world which he made, discovers and reveals these properties also. For whereas by cursing the earth, and filling all the elements oftentimes with signs of his anger and indignation, he has, as the apostle tells us, Romans 1:18, “revealed from heaven his wrath against all ungodliness and unrighteousness of men;” yet not proceeding immediately to destroy all things, he has manifested his patience and forbearance to all. This Paul, Acts 14:16-17, tells us:
“He suffered all nations to walk in their own ways; yet he left not himself without witness, in that he did good, and gave rain from heaven and fruitful seasons, filling their hearts with food and gladness.” A large account of his goodness and wisdom herein the psalmist gives us, Psalms 104 throughout. By these ways he bare witness to his own goodness and patience; and so it is said, “He endures with much long-suffering,” etc., Romans 9:22. But now, here all the world is at a stand; by all this they have but an obscure glimpse of God, and see not so much as his back parts. Moses saw not that, until he was put into
[56] “Quamvis speciali cura atque indulgentia Dei, populum Israeliticum constat electum, omnesque alias nationes suas vias ingredi, hoc est, secundum propriam permissae sunt vivere voluntatem, non ita tamen se aeterna Creatoris bonitas ab illis hominibus avertit ut eos ad cognoscendum atque metuendum nullis significationibus admoneret.”— Prosp. De Vocat. Gent. 2, 4. “Coelum et terra, et omnia quae in eis sunt, ecce undique mihi dicunt ut te amem, nec cessant dicere omnibus, ut sint inexcusabiles.”— August. Confess., lib. 10. Cap. 6.
(1.) Of the first sort, whereof not the least guess and imagination can enter into the heart of man but only by Christ, are love and pardoning mercy: —
[1.] Love; I mean love unto sinners. Without this, man is of all creatures most miserable; and there is not the least glimpse of it that can possibly be discovered but in Christ. The Holy Ghost says, 1 John 4:8; 1 John 4:16, “God is love;” that is, not only of a loving and tender nature, but one that will exercise himself in a dispensation of his love, eternal love, towards us, — one that has purposes of love for us from of old, and will fulfill them all towards us in due season. But how is this demonstrated? how may we attain an acquaintance with it? He tells us, 1 John 4:9, “In this was manifested the love of God, because that God sent his only begotten Son into the world, that we might live through him.” This is the only discovery that God has made of any such property in his nature, or of any thought of exercising it towards sinners, — in that he has sent Jesus Christ into the world, that we might live by him. Where now is the wise, where is the scribe, where is the disputer of this world, with all their wisdom? Their voice must be that of the hypocrites in Zion, Isaiah 33:14-15. That wisdom which cannot teach me that God is love, shall ever pass for folly. Let men go to the sun, moon, and stars, to showers of rain and fruitful seasons, and answer truly what by them they learn hereof. Let them not think themselves wiser or better than those that went before them, who, to a man, got nothing by them, but being left inexcusable.
[2.]Pardoning mercy, or grace. Without this, even his love would be fruitless. What discovery may be made of this by a sinful man, may be seen in the father of us all; who, when he had sinned, had no reserve for mercy, but hid himself, Genesis 3:8. He did it לְרוּחַהַיּוֹם, when the wind did but a little blow at the presence of God; and he did it foolishly, thinking to “hide himself among trees!” Psalms 139:7-8. “The law was given by Moses, but grace and truth came by Jesus Christ,” John 1:17, — grace in the truth and substance. Pardoning mercy, that comes by Christ alone; that pardoning mercy which is manifested in the gospel, and wherein God will be glorified to all eternity, Ephesians 1:6. I mean not that general mercy, that velleity of acceptance which some put their hopes in:
(2.) There are other properties of God which, though also otherwise discovered, yet are so clearly, eminently, and savingly only in Jesus Christ; as, —
[1.] His vindictive justice in punishing sin;
[2.] His patience, forbearance, and long-suffering towards sinners;
[3.] His wisdom, in managing things for his own glory;
[4.] His all-sufficiency, in himself and unto others. All these, though they may receive some lower and inferior manifestations out of Christ, yet they clearly shine only in him; so as that it may be our wisdom to be acquainted with them.
[1.] His vindictive justice. God has, indeed, many ways manifested his indignation and anger against sin; so that men cannot but know that it is “the judgement of God, that they which commit such things are worthy of death,” Romans 1:32. He has in the law threatened to kindle a fire in his anger that shall burn to the very heart of hell. And even in many providential dispensations, “his wrath is revealed from heaven against all the ungodliness of men,” Romans 1:18. So that men must say that he is a God of judgement. And he that shall but consider that the angels for sin were cast from heaven, shut up under chains of everlasting darkness unto the judgement of the great day (the
1st. In him God has manifested the naturalness of this righteousness unto him, in that it was impossible that it should be diverted from sinners without the interposing of a propitiation. Those who lay the necessity of satisfaction merely upon the account of a free act and determination of the will of God, leave, to my apprehension, no just and indispensable
[61] Vid. Diatrib. De Just. Divin. [A treatise by Owen, which will be found in vol. 10 of this edition of his works.]
2ndly. In the penalty inflicted on Christ for sin, this justice is far more gloriously manifested than otherwise. To see, indeed, a world, made (Genesis 3:17-19; Genesis 8:21; Romans 8:21-22; 2 Peter 2:4-6; 2 Peter 3:6; Jude 1:6-7) good and beautiful, wrapped up in wrath and curses, clothed with thorns and briers; to see the whole beautiful creation made subject to vanity, given up to the bondage of corruption; to hear it groan in pain under that burden; to consider legions of angels, most glorious and immortal creatures, cast down into hell, bound with chains of darkness, and reserved for a more dreadful judgement for one sin; to view the ocean of the blood of souls spilt to eternity on this account, — will give some insight into this thing. But what is all this to that view of it which may be had by a spiritual eye in the Lord Christ? All these things are worms, and of no value in comparison of him. To see him who is the (1 Corinthians 1:30) wisdom of God, and the power of God, always (Matthew 3:17) beloved of the Father; to see him, I say, fear, (Matthew 26:37-38; Mark 14:33; Luke 22:43-44; Hebrews 5:7; Matthew 27:51; Mark 15:33-34; Isaiah 53:6) and tremble, and bow, and sweat, and pray, and die; to see him lifted up upon the cross, the earth trembling under him, as if unable to bear his weight; and the heavens darkened over him, as if shut against his cry; and himself hanging between both, as if refused by both; and all this because our sins did meet upon him; — this of all things does most abundantly manifest the severity of God’s vindictive justice. Here, or nowhere, is it to be learned.
[2.] His patience, forbearance, and long-suffering towards sinners. There are many glimpses of the patience of God shining out in the works of his providence; but all exceedingly beneath that discovery of it which we have in Christ, especially in these three things: —
1st. The manner of its discovery. This, indeed, is evident to all, that God does not ordinarily immediately punish men upon their offenses. It may be learned from his constant way in governing the world: notwithstanding all provocations, yet he does (Matthew 5:45; Acts 14:17-18) good to men; causing his sun to shine upon them, sending them rain and fruitful seasons, filling their hearts with food and gladness. Hence it was easy for them to conclude that there was in him abundance of goodness and forbearance. But all this is yet in much darkness, being the exurgency of men’s seasonings from their observations; yea, the management of it [God’s patience] has been such as that it has proved a snare almost universally unto them towards whom it has been exercised, Ecclesiastes 8:11, as well as a temptation to them who have looked on, Job 21:7; Psalms 73:2-4, etc.; Jeremiah 12:1; Habakkuk 1:13. The discovery of it in Christ is utterly of another nature. In him the very nature of God is discovered to be love and kindness; and that he will exercise the same to sinners, he has promised, sworn, and solemnly engaged himself by covenant. And that we may not hesitate about the aim which he has herein, there is a stable bottom and foundation of acting suitably to those gracious properties of his nature held forth, — namely, the reconciliation and atonement that is made in the blood of Christ. Whatever discovery were made of the patience and levity of God unto us, yet if it were not withal revealed that the other properties of God, as his justice and revenge for sin, had their acting also assigned to them to the full, there could be little consolation gathered from the former. And therefore, though God may teach men his goodness and forbearance, by sending them rain and fruitful seasons, yet withal at the same time, upon all occasions, “revealing his wrath from heaven against the ungodliness of men,” Romans 1:18, it is impossible that they should do any thing but miserably fluctuate and tremble at the event of these dispensations; and yet this is the best that men can have out of Christ, the utmost they can attain unto. With the present possession of good things administered in this patience, men might, and did for a season, take up their thoughts and satiate themselves; but yet they were not in the least delivered from the
[62] “Animula vagula, blandula, Hospes comesque corporis, Quae nunc abibis in loca Pallida, rigida, nudula? Nec ut soles dabis jocos.”— Had. Imp.
2ndly. In the nature of it. What is there in that forbearance which out of Christ is revealed? Merely a not immediate punishing upon the (Romans 2:4-5; Romans 9:22) offense, and, withal, giving and continuing temporal mercies; such things as men are prone to abuse, and may perish with their bosoms full of them to eternity. That which lies hid in Christ, and is revealed from him, is full of love, sweetness, tenderness, kindness, grace. It is the Lord’s waiting to be gracious to sinners; waiting for an advantage to show love and kindness, for the most eminent endearing of a soul unto himself, Isaiah 30:18,
“Therefore will the LORD wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you.”
Neither is there any revelation of God that the soul finds more sweetness in than this. When it [one’s soul] is experimentally convinced that God from time to time has passed by many, innumerable iniquities, he is astonished to think that God should do so; and admires that he did not take the advantage of his provocations to cast him out of his presence. He finds that, with infinite wisdom, in all long-suffering, he has managed all his dispensations towards him to recover him from the power of the devil, to rebuke and chasten his spirit for sin, to endear him unto himself; — there is, I say, nothing of greater sweetness to the soul than this: and therefore the apostle says, Romans 3:25, that all is “through the forbearance of God.” God makes way for complete forgiveness of sins through this his forbearance; which the other does not.
3dly. They differ in their ends and aims. What is the aim and design of God in the dispensation of that forbearance which is manifested and may be discovered out of Christ? The apostle tells us, Romans 9:22,
“What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted for destruction?”
It was but to leave them inexcusable, that his power and wrath against sin might be manifested in their destruction. And therefore he calls it “a suffering of them to walk in their own ways,” Acts 14:16; which elsewhere he holds out as a most dreadful judgement, — to wit, in respect of that issue whereto it will certainly come; as Psalms 81:12, “I gave them up unto their own hearts’lusts, and they walked in their own counsels:” which is a
[63] “Eos, quibus indulgere videtur, quibus parcere, molles venturis malis (Deus) format.”— Seneca, “De Providentia,” cap. 4.— “Pro dii immortales! Cur interdum in hominum sceleribus maximis, aut connivetis, aut praesentis fraudis poenas in diem reservatis?”— Cic. Pro Cael. 24.
“Despises thou the riches of his goodness and forbearance and long suffering, not knowing that the goodness of God leadeth thee to repentance?” is spoken to the Jews, who had advantages to learn the natural tendency of that goodness and forbearance which God exercises in Christ; which, indeed, leads to repentance: or else he does in general intimate that, in very reason, men ought to make another use of those things than usually they do, and which he chargeth them withal, Romans 2:5, “But after thy hardness and impenitent heart,” etc. At
“This is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wrath,” etc.
It is God’s taking a course, in his infinite wisdom and goodness, that we shall not be destroyed notwithstanding our sins; and therefore, Romans 15:5, these two things are laid together in God, as coming together from him, “The God of patience and consolation:” his patience is a matter of the greatest consolation. And this is another property of God, which, though it may break forth in some rays, to some ends and purposes, in other things, yet the treasures of it are hid in Christ; and none is acquainted with it, unto any spiritual advantage, that learns it not in him.
[3.] His wisdom, his infinite wisdom, in managing things for his own glory, and the good of them towards whom he has thoughts of love. The Lord, indeed, has laid out and manifested infinite wisdom
[65] “Si amabilis est sapientia cum cognitione rerum conditarum, quam amabilis est sapientia, quae condidit omnia ex nihilo?”— August. Lib. Meditat., c. 18.
“How manifold are his works! in wisdom has he made them all; the earth is full of his riches,”Psalms 104:24. So in his providence, his supportment and guidance of all things, in order to one another, and his own glory, unto the ends appointed for them; for all these things “come forth from the LORD of hosts, who is wonderful in counsel, and excellent in working,”Isaiah 28:29. His law also is for ever to be admired, for the excellency of the wisdom therein, Deuteronomy 4:7-8. But yet there is that which Paul is astonished at, and wherein God will for ever be exalted, which he calls, “The depth of the riches of the wisdom and knowledge of God,”Romans 11:33;
— that is only hid in and revealed by Christ. Hence, as he is said to be “the (1 Corinthians 1:20; 1 Corinthians 1:30.) wisdom of God,” and to be “made unto us wisdom;” so the design of God, which is carried along in him, and revealed in the gospel, is called “the wisdom of God,” and a “mystery; even the hidden wisdom which God ordained before the world was; which none of the princes of this world knew,” 1 Corinthians 2:7-8. Ephesians 3:10, it is called, “The manifold wisdom of God;” and to discover the depth and riches of this wisdom, he tells us in that verse that it is such, that principalities and powers, that very angels themselves, could not in the least measure get any acquaintance with it, until God, by gathering of a church of sinners, did actually discover it. Hence Peter informs us, that they who are so well acquainted with all the works of God, do yet bow down and desire with earnestness to look into these things (the things of the wisdom of God in the gospel), 1 Peter 1:12. It asks a man much wisdom to make a curious work, fabric, and building; but if one shall come and deface it, to raise up the same building to more beauty and glory than ever, this is excellence of wisdom indeed. God in the beginning made all things good, glorious, and beautiful. When all things had an innocence and beauty, the clear (Genesis 1:31) impress of his wisdom and goodness upon them, they were very glorious; especially man, who was made for his special glory. Now, all this beauty was defaced by sin, and the whole (Genesis 3:17-18; Romans 1:18) creation rolled up in darkness, wrath, curses, confusion, and the great praise of God buried in the heaps of it. Man, especially, was utterly lost, and came short of the glory of God, for which he was created, Romans 3:23. Here, now, does the depth of the riches of the wisdom and knowledge of God open itself. A design in Christ shines out from his bosom, that was lodged there from eternity, to recover things to such an estate as shall be exceedingly to the advantage of his glory, infinitely above what at first appeared, and for the putting of sinners into inconceivably a better condition than they were in before the entrance of sin. He appears now glorious; he is known to be a God (Exodus 33:18-19; Exodus 34:6-7) pardoning iniquity and sin, and advances the riches of his grace: which was his design, Ephesians 1:6. He has infinitely vindicated his justice also, in the face of men, angels, and devils, in setting forth his Son for a (Romans 3:24-25) propitiation. It is also to our advantage; we are more fully established in his favor, and are carried on towards a more exceeding (2 Corinthians 4:17) weight of glory than formerly was revealed. Hence was that ejaculation of one of the ancients, “O felix culpa, quae talem meruit redemptorem!” Thus Paul tells us, “Great is the mystery of godliness,” 1 Timothy 3:16, and that “without controversy.” We receive “grace for grace;” (John 1:16) — for that grace lost in Adam, better grace in Christ. Confessedly, this is a depth of wisdom indeed. And of the love of Christ to his church, and his union with it, to carry on this business, “This is a great mystery,” Ephesians 5:32, says the apostle; great wisdom lies herein.
So, then, this also is hid in Christ, — the great and unspeakable riches of the wisdom of God, in pardoning sin, saving sinners, satisfying justice, fulfilling the law, repairing his own honor, and providing for us a more exceeding weight of glory; and all this out of such a condition as wherein it was impossible that it should enter into the hearts of angels or men how ever the glory of God should be repaired, and one sinning creature delivered from everlasting ruin. Hence it is said, that at the last day God “shall be glorified in his saints, and admired in all them that believe,” 2 Thessalonians 1:10. It shall be an admirable thing, and God shall be for ever glorious in it, even in the bringing of believers to himself. To save sinners through believing, shall be found to be a far more admirable work than to create the world of nothing.
[4.] His all-sufficiency is the last of this sort that I shall name. God’s all-sufficiency in himself is his absolute and universal perfection, whereby nothing is wanting in him, nothing to him: No accession can be made to his fullness, no decrease or wasting can happen thereunto. There is also in him an all-sufficiency for others; which is his power to impart and communicate his goodness and himself so to them as to satisfy and fill them, in their utmost capacity, with whatever is good and desirable to them. For the first of these, — his all-sufficiency for the communication of his goodness, that is, in the outward effect of it, — God abundantly manifested in the creation, in that he made all things good, all things perfect; that is, to whom nothing was wanting in their own kind; — he put a stamp of his own goodness upon them all. But now for the latter, — his giving himself as an all-sufficient God, to be enjoyed by the creatures, to hold out all that is in him for the satiating and making them blessed, — that is alone discovered by and in Christ. In him he is a Father, a God in covenant, wherein he has promised to lay out himself for them; in him has he promised to give himself into their everlasting fruition, as their exceeding great reward. And so I have insisted on the second sort of properties in God, whereof, though we have some obscure glimpse in other things, yet the clear knowledge of them, and acquaintance with them, is only to be had in the Lord Christ. That which remaineth is, briefly to declare that not any of the properties of God whatever can be known, savingly and to consolation, but only in him; and so, consequently, all the wisdom of the knowledge of God is hid in him alone, and from him to be obtained.
2. There is no saving knowledge of any property of God, nor such as brings consolation, but what alone is to be had in Christ Jesus, being laid up in him, and manifested by him. Some eye the justice of God, and know that this is his righteousness, that they which do such things” (as sin) “are worthy of death,” Romans 1:32. But this is to no other end but to make them cry, “Who amongst us shall dwell with the devouring fire?” Isaiah 33:14. Others fix upon his patience, goodness, mercy, forbearance; but it does not at all lead them to repentance; but
“they despise the riches of his goodness, and after their hardness and impenitent hearts treasure up unto themselves wrath against the day of wrath,”Romans 2:4-5.
Others, by the very works of creation and providence, come to know
“his eternal power and Godhead; but they glorify him not as God, nor are thankful, but become vain in their imagination, and their foolish hearts are darkened,”Romans 1:20.
Whatever discovery men have of truth out of Christ, they “hold it captive under unrighteousness,” Romans 1:18. Hence Jude tells us, Romans 1:10, that “in what they know naturally, as brute beasts, in those things they corrupt themselves.” That we may have a saving knowledge of the properties of God, attended with consolation, these three things are required: —
(1.) That God has manifested the glory of them all in a way of doing good unto us.
(2.) That he will yet exercise and lay them out to the utmost in our behalf
(3.) That, being so manifested and exercised, they are fit and powerful to bring us to the everlasting fruition of himself; which is our blessedness. Now, all these three lie hid in Christ; and the least glimpse of them out of him is not to be attained.
(1.) This is to be received, that God has actually manifested the glory of all his attributes in a way of doing us good. What will it avail our souls, what comfort will it bring unto us, what endearment will it put upon our hearts unto God, to know that he is infinitely righteous, just, and holy, unchangeably true and faithful, if we know not how he may preserve the glory of his justice and faithfulness in his comminations and threatening, but only in one ruin and destruction? if we can from thence only say it is a righteous thing with him to recompense tribulation unto us for our iniquities? What fruit of this consideration had Adam in the garden? Genesis 3. What sweetness, what encouragement, is there in knowing that he is patient and full of forbearance, if the glory of these is to be exalted in enduring the vessels of wrath fitted for destruction? nay, what will it avail us to hear him proclaim himself “The LORD, The LORD God, (Exodus 34:6-7) merciful and gracious, abundant in goodness and truth,” yet, withal, that he will “by no means clear the guilty,” so shutting up the exercise of all his other properties towards us, upon the account of our iniquity? Doubtless, not at all. Under this naked consideration of the properties of God, justice will make men fly and hide, Genesis 3; Isaiah 2:21; Isaiah 33:15-16; — patience, render them obdurate, Ecclesiastes 8:11. Holiness utterly deters them from all thoughts of approach unto him, Joshua 24:19. What relief have we from thoughts of his immensity and omnipresence, if we have cause only to contrive how to fly from him (Psalms 139:11-12), if we have no pledge of his gracious presence with us? This is that which brings salvation, when we shall see that God has glorified all his properties in a way of doing us good. Now, this he has done in Jesus Christ. In him has he made his justice glorious, in making all our iniquities to (Isaiah 53:5-6; Leviticus 16:21; Romans 8:32) meet upon him, causing him to bear them all, as the scapegoat in the wilderness; not sparing him, but giving him up to death for us all; — so exalting his justice and indignation against sin in a way of freeing us from the condemnation of it, Romans 3:25; Romans 8:33-34. In him has he made his truth glorious, and his faithfulness, in the exact accomplishment of all his absolute threatening and promises. That fountain-threat and combination whence all others flow, Genesis 2:17, “In the day thou eatest thereof thou shalt die the death;” seconded with a curse, Deuteronomy 27:26, “Cursed is every one that continueth not,” etc. [Galatians 3:10] — is in him accomplished, fulfilled, and the truth of God in them laid in a way to our good. He, by the grace of God, tasted death for us, Hebrews 2:9; and so delivered us who were subject to death, Hebrews 2:15; and he has fulfilled the curse, by being made a curse for us, Galatians 3:13. So that in his very threatening his truth is made glorious in a way to our good. And for his promises, “They are all yea, and in him Amen, unto the glory of God by us,”2 Corinthians 1:20. And for his mercy, goodness, and the riches of his grace, how eminently are they made glorious in Christ, and advanced for our good! God has set him forth to declare his righteousness for the forgiveness of sin; he has made way in him for ever to exalt the glory of his pardoning mercy towards sinners. To manifest this is the great design of the gospel, as Paul admirably sets it out, Ephesians 1:5-8. There must our souls come to an acquaintance with them, or for ever live in darkness.
Now, this is a saving knowledge, and full of consolation, when we can see all the properties of God made glorious and exalted in a way of doing us good. And this wisdom is hid only in Jesus Christ. Hence, when he desired his Father to glorify his name, John 12:24, — to make in him his name (that is, his nature, his properties, his will) all glorious in that work of redemption he had in hand, — he was instantly answered from heaven, “I have both glorified it and will glorify it again.” He will give it its utmost glory in him.
(2.) That God will yet exercise and lay out those properties of his to the utmost in our behalf. Though he has made them all glorious in a way that may tend to our good, yet it does not absolutely follow that he will use them for our good; for do we not see innumerable persons perishing everlastingly, notwithstanding the manifestation of himself which God has made in Christ. Wherefore farther, God has committed all his properties into the hand of Christ if I may so say, to be managed in our behalf, and for our good. He (1 Corinthians 1:20; 1 Corinthians 1:30; Jeremiah 23:6) is “The power of God, and the wisdom of God;” he is “The LORD our Righteousness,” and is “made unto us of God wisdom, and righteousness, sanctification, and redemption.” Christ having glorified his Father in all his attributes, he has now the exercise of them committed to him, that he might be the captain of salvation to them that do believe; so that if, in the righteousness, the goodness, the love, the mercy, the all-sufficiency of God, there be any thing that will do us good, the Lord Jesus is fully interested with the dispensing of it in our behalf. Hence God is said to be “in him, reconciling the world unto himself,” 2 Corinthians 5:18. Whatever is in him, he layeth it out for the reconciliation of the world, in and by the Lord Christ; and he becomes “The LORD our Righteousness,” Isaiah 45:24-25. And this is the second thing required.
(3.) There remaineth only, then, that these attributes of God, so manifested and exercised, are powerful and able to bring us to the everlasting fruition of him. To evince this, the Lord wraps up the whole covenant of grace in one promise, signifying no less: “I will be your God.” In the covenant, God becomes our God, and we are his people; and thereby all his attributes are ours also. And lest that we should doubt — when once our eyes are opened to see in any measure the inconceivable difficulty that is in this thing, what unimaginable obstacles on all hands there lie against us — that all is not enough to deliver and save us, God has, I say, wrapped it up in this expression, Genesis 17:1, “I am,” saith he,
This, then, is the first part of our first demonstration, that all true and sound wisdom and knowledge is laid up in the Lord Christ, and from him alone to be obtained; because our wisdom, consisting, in a main part of it, in the knowledge of God, his nature, and his properties, this lies wholly hid in Christ, nor can possibly be obtained but by him.
II. For the knowledge of ourselves, which is the SECOND part of our
1. In respect of sin. There is a sense and knowledge of sin left in the consciences of all men by nature. To tell them what is good and evil in many things, to approve and disapprove of what they do, in reference to a judgement to come, they need not go farther than themselves, Romans 2:14-15. But this is obscure, and relates mostly to greater sins, and is in sum that which the apostle gives us, Romans 1:32, “They know the judgement of God, that they which do such things are worthy of death.” This he placeth among the common presumptions and notions that are received by mankind, — namely, that it is
First, because there are some near concernments of sin, which are more clearly held out in the Lord Christ’s being made sin for us, than any other way.
Secondly, in that there is no knowledge to be had of sin, so as to give it a spiritual and saving improvement, but only in him. For the first, there are four things in sin that clearly shine out in the cross of Christ: —
(1.) The desert of it.
(2.) Man’s impotency by reason of it.
(3.) The death of it.
(4.) A new end put to it.
(1.) The desert of sin does clearly shine in the cross of Christ upon a twofold account: —
[1.] Of the person suffering for it.
[2.] Of the penalty he underwent.
[1.] Of the person suffering for it. This the Scripture oftentimes very emphatically sets forth, and lays great weight upon: John 3:16, “God so loved the world, that he gave his only begotten Son.” It was his only Son that God sent into the world to suffer for sin, Romans 8:32. “He spared not his own Son, but delivered him up for us all.” To see a slave beaten and corrected, it argues a fault committed; but yet perhaps the demerit of it was not very great. The correction of a son argues a great provocation; that of an only son, the greatest imaginable. Never was sin seen to be more abominably sinful and full of provocation, than when the burden of it was upon the shoulders of the Son of God. God having made his Son, the Son of his love, his only begotten, full of grace and truth, (2 Corinthians 5:21) sin for us, to manifest his indignation against it, and how utterly impossible it is that he should let the least sin go unpunished, he lays (Zechariah 13:7) hand on him, and spares him not. If (Hebrews 10:7, Isaiah 53:6) sin be imputed to the dear Son of his bosom, as upon his own voluntary assumption of it was (for he said to his Father, “Lo, I come to do thy will,” and all our iniquities did meet on him), [and] he will not spare him any thing of the due desert of it; is it not most clear from hence, even from the blood of the cross of Christ, that such is the demerit of sin, that it is altogether impossible that God should pass by any, the least, unpunished? If he would have done it for any, he would have done it in reference to his only Son; but he spared him not.
Moreover, God is not at all delighted with, nor desirous of, the blood, the tears, the cries, the inexpressible torments and sufferings, of the Son of his love (for he delights not in the anguish of any, — “he does not (Lamentations 3:33) afflict willingly, nor grieve the children of men,” much less the Son of his bosom); only he required that his law be fulfilled, his justice satisfied, his wrath atoned for sin; and nothing less than all this would bring it about. If the debt of sin might have been compounded for at a cheaper rate, it had never been held up at the price of the blood of Christ. Here, then, soul, take a view of the desert of sin; behold it far more evident than in all the threatening and curses of the law. “I thought, indeed,” mayest thou say from thence, “that sin, being found on such a poor worm as I am, was worthy of death; but that it should have this effect if charged on the Son of God, — that I never once imagined.”
[2.] Consider also, farther, what he suffered. For though he was so excellent a one, yet perhaps it was but a light affliction and trial that he underwent, especially considering the strength he had to bear it. Why, whatever it were, it made this (Zechariah 13:7) “fellow of the LORD of hosts,” this (Revelation 5:5) “lion of the tribe of Judah,” this (Psalms 89:19) “mighty one,” “the (Proverbs 8:22; 1 Corinthians 1:24.) wisdom and power of God,” to tremble, (Matthew 26:37-38; Mark 14:33-34; Luke 22:44; Hebrews 5:7.) sweat, cry, pray, wrestle, and that with strong supplications. Some of the popish devotionists tell us that one drop, the least, of the blood of Christ, was abundantly enough to redeem all the world; but they err, not knowing the desert of sin, nor the severity of the justice of God. If one drop less than was shed, one pang less than was laid on, would have done it, those other drops had not been shed, nor those other pangs laid on. God did not cruciate the dearly-beloved of his soul for nought. But there is more than all this: — It pleased God to (Isaiah 53:5-6) bruise him, to put him to grief, to make his soul an offering for sin, and to pour out his life unto death. He (Psalms 22:1) himself from him, — was far from the voice of his cry, until he cried out, “My God, my God, why hast thou forsaken me?” He made him (2 Corinthians 5:21) sin and a (Galatians 3:13) curse for us; executed on him the sentence of the law; brought him into an agony, wherein he sweat thick drops of blood, was grievously troubled, and his soul was heavy unto death. He that was the power of God, and the wisdom of God, went stooping under the burden, until the whole frame of nature seemed astonished at it. Now this, as I said before that it discovered the indignation of God against sin, so it clearly holds out the desert of it. Would you, then, see the true demerit of sin? — take the measure of it from the mediation of Christ, especially his cross. It brought him who was the Son of God, equal unto God, God blessed for ever, into the form of a (Php 2:8) servant, who had not where to lay his head. It pursued him all his life with afflictions and persecutions; and lastly brought him under the rod of God; there bruised him and brake him, — (1 Corinthians 2:7) slew the Lord of life. Hence is deep humiliation for it, upon the account of him whom we (Zechariah 12:10.) have pierced. And this is the first spiritual view of sin we have in Christ.
(2.) The wisdom of understanding our impotency, by reason of sin, is wrapped up in him. By our impotency, I understand two things: —
[1.] Our disability to make any atonement with God for sin.
[2.] Our disability to answer his mind and will, in all or any of the obedience that he requireth, by reason of sin.
[1.] For the first, that alone is discovered in Christ. Many inquiries have the sons of men made after an atonement, — many ways have they entered into to accomplish it. After this they inquire, Micah 6:6-7,
“Will any manner of sacrifices, though appointed of God, as burnt- offerings, and calves of a year old; though very costly, thousands of rams, and ten thousand rivers of oil; though dreadful and tremendous, offering violence to nature, as to give my children to the fire;”
— will any of these things make an atonement? David does positively, indeed, determine this business, Psalms 49:7-8, “None of them” of the best or richest of men) “can by any means redeem his brother, nor give to God a ransom for him; for the redemption of their soul is precious, and it ceaseth for ever.” It cannot be done, — no atonement can be made; yet men would still be doing, still attempting: hence did they heap up
[70] Vid. Diatr. De Just. Divin. Cap. 3. Vol. 10.
1st. God has there discovered that no sacrifices for sin, though of his own appointment, could ever make them perfect that offered them, Hebrews 10:11. Those sacrifices could never take away sin; (Psalms 40:6-7.) those services could never make them perfect that performed them, as to the conscience, Hebrews 9:9; as the apostle proves, Hebrews 10:1. And thence the Lord rejects all sacrifices and offerings whatever, as to any such end and purpose, Hebrews 10:6-8, Christ, in their stead, saying, “Lo, I come;” and by him we are “justified from all things, from which we could not be justified by the law,” Acts 13:39 : God, I say, in Christ, has condemned all sacrifices, as wholly insufficient in the least to make an atonement for sin. And how great a thing it was to instruct the sons of men in this wisdom, the event has manifested.
2ndly. He has also written vanity on all other endeavors whatever, that have been undertaken for that purpose. Romans 3:24-26, by setting forth his only Son “to be a propitiation,” he leaves no doubt upon the spirits of men that in themselves they could make no atonement; for “if righteousness were by the law, then were Christ dead in vain.” To what purpose should he be made a propitiation, were not we ourselves weak and without strength to any such purpose? So the apostle argues, Romans 5:6, when we had no power, then did he by death make an atonement; as Romans 5:8-9.
This, wisdom then, is also hid in Christ. Men may see by other helps, perhaps, far enough to fill them with dread and astonishment, as those in Isaiah 33:14; but such a sight and view of it as may lead a soul to any comfortable settlement about it, — that only is discovered in this treasury of heaven, the Lord Jesus.
[2.] Our disability to answer the mind and will of God, in all or any of the obedience that he requireth, is in him only to be discovered. This, indeed, is a thing that many will not be acquainted with to this day. To teach a man that he cannot do what he ought to do, and for which he condemns himself if he do it not, is no easy task. Man rises up with all his power to plead against a conviction of impotency. Not to mention the proud
[72] “Natura sic apparet vitiata, ut hoc majoris vitii sit non videre.”— Aug.
“The law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us.” The law can bring forth no righteousness, no obedience; it is weak to any such purpose, by reason of the flesh, and that corruption that is come on us. These two things are done in Christ, and by him: — First, Sin is condemned as to its guilt, and we set free from that; the righteousness of the law by his obedience is fulfilled in us, who could never do it ourselves. And, secondly, That obedience which is required of us, his Spirit works it in us. So that that perfection of obedience which we have in him is imputed to us; and the sincerity that we have in obedience is from his Spirit bestowed on us. And this is the most excellent glass, wherein we see our impotency; for what need we his perfect obedience to be made ours, but that we have not, can not attain any? what need we his Spirit of life to quicken us, but that we are dead in trespasses and sins?
(3.) The death of sin; — sin dying in us now, in some measure, whilst we are alive. This is a third concernment of sin which it is our wisdom to be acquainted with; and it is hid only in Christ. There is a twofold dying of sin: — as to the exercise of it in our mortal members; and as to the root, principle, and power of it in our souls. The first, indeed, may be learned in part out of Christ. Christless men may have sin dying in them, as to the outward exercise of it. Men’s bodies may be disabled for the service of their lusts, or the practice of them may not consist with their interest. Sin is never more alive
[73] See Treatise of Mortification. [Works, vol. 6.]
“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection; knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.” This is the design of the apostle in the beginning of that chapter, not only to manifest whence is the principle and rise of our mortification and the death of sin, even from the death and blood of Christ; but also the manner of sin’s continuance and dying in us, from the manner of Christ’s dying for sin. He was crucified for us, and thereby sin was crucified in us; he died for us, and the body of sin is destroyed, that we should not serve sin; and as he was raised from the dead, that death should not have dominion over him, so also are we raised from sin, that it should not have dominion over us. This wisdom is hid in Christ only. Moses at his dying day had all his strength and vigor; so have sin and the law to all out of Jesus: at their dying day, sin is no way decayed. Now, next to the receiving of the righteousness prepared for us, to know this is the chiefest part of our wisdom. To be truly acquainted with the principle of the dying of sin, to feel virtue and power flowing from the cross of Christ to that purpose, to find sin crucified in us, as Christ was crucified for us, — this is wisdom indeed, that is in him alone.
(4.) There is a glorious end whereunto sin is appointed and ordained, and discovered in Christ, that others are unacquainted withal. Sin in its own nature tends merely to the dishonor of God, the debasement of his majesty, and the ruin of the creature in whom it is; hell itself is but the filling of wretched creatures with the (Proverbs 1:31; Jeremiah 17:10.) fruit of their own devices. The combinations and threats of God in the law do manifest one other end of it, even the demonstration of the vindictive justice of God, in measuring out unto it a meet (2 Thessalonians 1:6) recompense of reward. But here the law stays (and with it all other light) and discovers no other use or end of it at all. In the Lord Jesus there is the manifestation of another and more glorious end; to wit, the praise of God’s glorious (Ephesians 1:6.) grace in the pardon and forgiveness of it; — God having taken order in Christ that that thing which tended merely to his dishonor should be managed to his infinite glory, and that which of all things he desireth to exalt, — even that he may be known and believed to be a (Hebrews 8:6-13.) “God pardoning iniquity, transgression and sin.” To return, then, to this part of our demonstration: — In the knowledge of ourselves, in reference to our eternal condition, does much of our wisdom consist. There is not any thing wherein, in this depraved condition of nature, we are more concerned than sin; without a knowledge of that, we know not ourselves. “Fools make a mock of sin.” A true saving knowledge of sin is to be had only in the Lord Christ: in him may we see the desert of our iniquities, and their pollution, which could not be born or expiated but by his blood; neither is there any wholesome view of these but in Christ. In him and his cross is discovered our universal impotency, either of atoning God’s justice or living up to his will. The death of sin is procured by, and discovered in, the death of Christ; as also the manifestation of the riches of God’s grace in the pardoning thereof. A real and experimental acquaintance, as to ourselves, with all which, is our wisdom; and it is that which is of more value than all the wisdom of the world.
2.Righteousness is a second thing whereof the Spirit of Christ convinces the world, and the main thing that it is our wisdom to be acquainted withal. This all men are persuaded of, that God is a most righteous God; (that is a natural notion of God which Abraham insisted on, Genesis 18:25, “Shall not the Judge of all the earth do right?”) they “know that this is the judgement of God, that they who commit such things are worthy of death,” Romans 1:32; that “it is a righteous thing with him to recompense tribulation unto offenders,”2 Thessalonians 1:6.
He is “a God of purer eyes than to behold evil,” Habakkuk 1:13; and therefore, “the ungodly cannot stand in judgement,” Psalms 1:5. Hence the great inquiry of every one (who lies in any measure under the power of it), convinced of immortality and the judgement to come, is concerning the righteousness wherewith to appear in the presence of this righteous God. This more or less they are solicitous about all their days; and so, as the apostle speaks, Hebrews 2:15, “through the fear of death they are all their lifetime subject to bondage,” they are perplexed with fears about the issue of their righteousness, lest it should end in death and destruction.
(1.) Unto men set upon this inquiry, that which first and naturally presents itself, for their direction and assistance, assuredly promising them a righteousness that will abide the trial of God, provided they will follow its direction, is the law. The law has many fair pleas to prevail with a soul to close with it for a righteousness before God. It was given out from God himself for that end and purpose; it contains the whole obedience that God requireth of any of the sons of men; it has the promise of life annexed to it: “Do this, and live,” “The doers of the law are justified;” and, “If thou wilt enter into life, keep the commandments;” yea, it is most certain that it must be wholly fulfilled, if we ever think to stand with boldness before God. This being some part of the plea of the law, there is no man that seeks after righteousness but does, one time or another, attend to it, and attempt its direction. Many do it every day, who yet will not own that so they do. This, then, they set themselves about, — laboring to correct their lives, amend their ways, perform the duties required, and so follow after a righteousness according to the prescript of the law. And in this course do many men continue long with much perplexity; — sometimes hoping, oftener fearing; sometimes ready to give quite over; sometimes vowing to continue (their consciences being no way satisfied, nor righteousness in any measure attained) all their days. After they have wearied themselves perhaps for a long season, in the largeness of their ways, they come at length, with fear, trembling, and disappointment, to that conclusion of the apostle, “By the works of the law no flesh is justified;” and with dread cry that if God mark what is done amiss, there is no standing before him. That they have this issue, the apostle witnesseth,
“Israel, who followed after the law of righteousness, has not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law.”
It was not solely for want of endeavor in themselves that they were disappointed, for they earnestly followed after the law of righteousness; but from the nature of the thing itself, — it would not bear it. Righteousness was not to be obtained that way;
“For,” saith the apostle, “if they which are of the law be heirs, faith is made void, and the promise made of none effect; because the law worketh wrath,”Romans 4:14-15. The law itself is now such as that it cannot give life, Galatians 3:21, “If there had been a law given which would have given life, verily righteousness should have been by the law.” And he gives the reason in the next verse why it could not give life; because “the Scripture concludes all under sin;” that is, it is very true, and the Scripture affirms it, that all men are sinners, and the law speaks not one word to sinners but death and destruction: therefore the apostle tells us plainly, that God himself found fault with this way of attaining righteousness, Hebrews 8:7-8.
Now, there are two considerations that discover unto men the vanity and hopelessness of seeking righteousness in this path: —
[1.] That they have already sinned:
[2.] That if all former debts should be blotted out, yet they are no way able for the future to fulfill the law; they can as well move the earth with a finger, as answer the perfection thereof: and therefore, as I said, on this twofold account, they conclude that this labor is lost. (Galatians 3:11-12.) “By the works of the law shall no flesh be justified.”
(2.) Wherefore, secondly, Being thus disappointed, by the severity and inexorableness of the law, men generally retake themselves to some other way, that may satisfy them as to those considerations which took them off from their former hopes; and this, for the most part, is by fixing themselves upon some ways of atonement to satisfy God, and helping out the rest with hopes of mercy. Not to insist on the ways of atonement and expiation which the Gentiles had pitched on; nor on the many ways and inventions — by works satisfactory at their own, supererogations of others, indulgences, and purgatory in the close — that the Papists have found out for this end and purpose; it is, I say, proper to all convinced persons, as above, to seek for a righteousness, partly by an endeavor to satisfy for what is past, and partly by hoping after general mercy. This the apostle calls a seeking for it “as it were by the works of the law,” Romans 9:32;
“Being ignorant of God’s righteousness, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God.”
They were by it enemies to the righteousness of God. The ground of this going about to establish their own righteousness was, that they were ignorant of the righteousness of God. Had they known the righteousness of God, and what exact conformity to his will he requireth, they had never undertaken such a fruitless business as to have compassed it “as it were by the works of the law.” Yet this many will stick on a long time. Something they do, something they hope for; some old faults they will buy off with new obedience. And this pacifies their consciences for a season; but when the Spirit comes to convince them of righteousness, neither will this hold. Wherefore, —
(3.) The matter comes at length to this issue, — they look upon themselves under this twofold qualification; as, —
[1.]Sinners, obnoxious to the law of God and the curse thereof; so that unless that be satisfied, that nothing from thence shall ever be laid to their charge, it is altogether in vain once to seek after an appearance in the presence of God.
[2.] As creatures made to a supernatural and eternal end; and therefore bound to answer the whole mind and will of God in the obedience required at their hands. Now, it being before discovered to them that both these are beyond the compass of their own endeavors, and the assistance which they have formerly rested on, if their eternal condition be of any concernment to them, their wisdom is, to find out a righteousness that may answer both these to the utmost.
Now, both these are to be had only in the Lord Christ, who is our righteousness. This wisdom, and all the treasures of it, are hid in him.
1st. He expiates former iniquities, he satisfies for sin, and procures remission of it. Romans 3:24-25,
“Being justified freely by his grace, through the redemption that is in Christ Jesus: whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.”
“All we like sheep,” etc., Isaiah 53:6. “Through his blood we have redemption, the forgiveness of sins,” Ephesians 1:7. “God spared not his own Son, but delivered,” etc., Romans 8:32. This, even this alone, is our righteousness; as to that first part of it which consists in the removal of the whole guilt of sin, whereby we are come short of the glory of God. On this account it is that we are assured that none shall ever lay any thing to our charge, or condemn us, Romans 8:33-34, — there being “no condemnation to them that are in Christ Jesus,” Romans 8:1. We are purged by the sacrifice of Christ, so as to have “no more conscience of sin,” Hebrews 10:2; that is, troubles in conscience about it. This wisdom is hid only in the Lord Jesus; in him alone is there an atonement discovered: and give me the wisdom which shall cut all scores concerning sin, and let the world take what remains. But, —
2ndly. There is yet something more required; it is not enough that we are not guilty, we must also be actually righteous; — not only all sin is to be answered for, but all righteousness is to be fulfilled. By taking away the guilt of sin, we are as persons innocent; but something more is required to make us to be considered as persons obedient. I know nothing to teach me that an innocent person shall go to heaven, be rewarded, if he be no more but so. Adam was innocent at his first creation, but he was to “do this,” to “keep the commandments,” before he entered into “life:” he had no title to life by innocence. This, then, moreover, is required, that the whole law be fulfilled, and all the obedience performed that God requires at our hands. This is the soul’s second inquiry; and it finds a resolution only in the Lord Christ:
“For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life,”Romans 5:10. His death reconciled us; then are we saved by his life. The actual obedience which he yielded to the whole law of God, is that righteousness whereby we are saved; if so be we are found in him, not having on our own righteousness which is of the law, but the righteousness which is of God by faith, Php 3:9. This I shall have occasion to handle more at large hereafter. To return, then: It is not, I suppose, any difficult task to persuade men, convinced of immortality and judgement to come, that the main of their wisdom lies in this, even to find out such a righteousness as will accompany them for ever, and abide the severe trial of God himself. Now, all the wisdom of the world is but folly, as to the discovery of this thing. The utmost that man’s wisdom can do, is but to find out most wretched, burdensome, and vexatious ways of perishing eternally. All the treasures of this wisdom are hid in Christ; he “of God is made unto us wisdom and righteousness,” 1 Corinthians 1:30.
3. Come we to the last thing, which I shall but touch upon; and that is judgement. The true wisdom of this also is hid in the Lord Christ; I mean, in particular, that judgement that is for to come: so at present I take the word in that place, [ John 16:8.] Of what concernment this is to us to know, I shall not speak; — it is that whose
[79] “devenere locos hetos, et amoena vireta Fortunatorum nemorum, sedesque beatas,” etc.— Virg., Aen. 6. 638 The wisdom of it is in two regards hid in the Lord Jesus: —
(1.) As to the truth of it.
(2.) As to the manner of it: —
(1.) For the truth of it; and so in and by him it is confirmed, and that two ways: —
[1.] By his death.
[2.] By his resurrection: —
[1.] By his death. God, in the death of Christ, punishing and condemning sin in the flesh of his own Son, in the sight of men, angels, and devils, has given an abundant assurance of a righteous and universal judgement to come; wherefore, or upon what account imaginable, could he be induced to lay such a load on him, but that he will certainly reckon one day with the sons of men for all their works, ways, and walkings before him. The deathof Christ is a most solemn exemplar of the last judgement. Those who own him to be the Son of God, will not deny a judgement to come.
[2.] By his resurrection. Acts 17:31,
(2.) And, lastly, for the manner of it: that it shall be by him who has loved us, and given himself for us, — who is himself the righteousness that he requires of our hands; and on the other side, by him who has been, in his person, grace, ways, worship, servants, reviled, despised, condemned by the men of the world; — which holds out unspeakable consolation on the one hand, and terror on the other: so that the wisdom of this also is hid in Christ. And this is the second part of our first demonstration. Thus the knowledge of ourselves, in reference to our supernatural end, is no small portion of our wisdom. The things of the greatest concernment hereunto are, sin, righteousness, and judgement; the wisdom of all which is alone hid in the Lord Jesus: which was to be proved.
III. The THIRD part of our wisdom is to walk with God. Now, that one may walk with another, six
1. Agreement.
2. Acquaintance.
3. A way.
4. Strength.
5. Boldness.
6. An aiming at the same end.
All these, with the wisdom of them, are hid in the Lord Jesus.
1.Agreement. The prophet tells us that two cannot walk together unless they be agreed, Amos 3:3. Until agreement be made, there is no communion, no walking together. God and man by nature (or whilst man is in the state of nature) are at the greatest enmity. He declares nothing to us but wrath, Romans 1:18; whence we are said to be children of it; that is, born obnoxious to it, Ephesians 2:3 : and whilst we remain in that condition, “the wrath of God abideth on us,” John 3:36. All the discovery that God makes of himself unto us is, that he is inexpressibly provoked; and therefore preparing wrath against the day of wrath, and the revelation of his righteous judgement. The day of his and sinners’meeting, is called “The day of wrath,” Romans 2:5-6. Neither do we come short in our enmity against him; yea, we first began it, and we continue longest in it. To express this enmity, the apostle tells us, that our very minds, the best part of us, are “enmity against God,” Romans 8:7-8; and that we neither are, nor will, nor can be, subject to him; our enmity manifesting itself by universal rebellion against him: whatever we do that seems otherwise, is but hypocrisy or flattery; yea, it is a part of this enmity to lessen it. In this state the wisdom of walking with God must needs be most remote from the soul. he is
(1.) He takes out of the way the cause of the enmity that was between God and us, — sin and the curse of the law. He makes an end of sin, and that by making atonement for iniquity, Daniel 9:24; and he blotteth out the hand-writing of ordinances, Colossians 2:14, redeeming us from the curse, by “being made a curse for us,” Galatians 3:13.
(2.) He destroys him who would continue the enmity, and make the breach wider, Hebrews 2:14. “Through death he destroyed him that had the power of death, that is, the devil;” and, Colossians 2:15, “spoiled principalities and powers.”
(3.) He made “reconciliation for the sins of the people,” Hebrews 2:17; he made by his blood an atonement with God, to turn away that wrath which was due to us, so making peace. Hereupon God is said to be “in Christ, reconciling the world unto himself,” 2 Corinthians 5:19; —being reconciled himself, 2 Corinthians 5:18, he lays down the enmity on his part, and proceeds to what remains, — to slay the enmity on our part, that we also may be reconciled. And this also, —
(4.) He does; for, Romans 5:11, “By our Lord Jesus Christ we do receive the atonement,” accept of the peace made and tendered, Laying down our enmity to God; and so confirming an agreement betwixt us in his blood. So that “through him we have an access unto the Father,” Ephesians 2:18. Now, the whole wisdom of this agreement, without which there is no walking with God, is hid in Christ; out of him God on his part is a consuming fire, — we are as stubble fully dry, yet setting ourselves in battle array against that fire: if we are brought together we are consumed. All our approaching to him out of Christ are but to our detriment; in his blood alone have we this agreement. And let not any of us once suppose that we have taken any step in the paths of God with him, that any one duty is accepted, that all is not lost as to eternity, if we have not done it upon the account hereof.
2. There is required acquaintance, also, to walking together. Two may meet together in the same way, and have no quarrel between them, no enmity; but if they are mere strangers one to another, they pass by without the least communion together. It does not suffice that the enmity betwixt God and us be taken away; we must also have acquaintance given us with him. Our not knowing of him is a great cause and a great part of our enmity. Our understandings are “darkened,” and we are “alienated from the life of God,” etc., Ephesians 4:18. This also, then, must be added, if we ever come to walk with God, which is our wisdom. And this also is hid in the Lord Christ, and comes forth from him. It is true there are sundry other means, as his word and his works, that God has given the sons of men, to make a discovery of himself unto them, and to give them some acquaintance with him, that, as the apostle speaks, Acts 17:27, “they should seek the Lord, if happy they might find him;” but yet, as that knowledge of God which we have by his works is but very weak and imperfect, so that which we have by the word, the letter of it, by reason of our blindness, is not saving to us if we have no other help; for though that be light as the sun in the firmament, yet if we have no eyes in our heads, what can it avail us? — no saving acquaintance with him, that may direct us to walk with him, can be obtained. This also is hid in the Lord Jesus, and comes forth from him, 1 John 5:20, “He has given us an understanding, that we should know him that is true;” — all other light whatever without his giving us an understanding, will not do it. He is the true Light, which lighteth every one that is enlightened, John 1:9. He opens our understandings that we may understand the Scriptures, Luke 24:45; — none has known God at any time, “but he has revealed him,” John 1:18. God dwells in that “light which no man can approach unto,” 1 Timothy 6:16. None has ever had any such acquaintance with him as to be said to have seen him, but by the revelation of Jesus Christ. Hence he tells the Pharisees, that notwithstanding all their great knowledge which they pretended, indeed they had “neither heard the voice of God at any time, nor seen his shape,” John 5:37. They had no manner of spiritual acquaintance with God, but he was unto them as a man whom they had never heard nor seen. There is no acquaintance with God, as love, and full of kindness, patience, grace, and pardoning mercy (on which knowledge of him alone we can walk with him), but only in Christ; but of this fully before. This, then, also is hid in him.
3. There must, moreover, be a way wherein we must walk with God. God did at the beginning assign us a path to walk in with him, even the path of innocence and exact holiness, in a covenant of works. This path, by sin, is so filled with thorns and briers, so stopped up by curses and wrath, that no flesh living can take one step in that path; a new way for us to walk in must be found out, if ever we think to hold communion with God. And this also lies upon the former account. It is hid in Christ. All the world cannot, but by and in him, discover a path that a man may walk one step with God in. And therefore the Holy Ghost tells us that Christ has consecrated, dedicated, and set apart for that purpose, “a new and living way” into the holiest of all, Hebrews 10:20; a new one, for the first, old one was useless; a living one, for the other is dead: therefore, saith he, Hebrews 10:22, “Let us draw near;” having a way to walk in, let us draw near. And this way that he has prepared is no other but himself, John 14:6. In answer to them who would go to the Father, and hold communion with him, he tells them, “I am the way; and no man comes to the Father but by me.” He is the medium of all communication between God and us. In him we meet, in him we walk. All influences of love, kindness, mercy, from God to us, are through him; all our returns of love, delight, faith, obedience unto God, are all through him; — he being that “one way” God so often promiseth his people: and it is a glorious way, Isaiah 35:8, — a high way, a way of holiness, a way that none can err in that once enter it; which is farther set out, Isaiah 42:16. All other ways, all paths but this, go down to the chambers of death; they all lead to walk contrary to God.
4. But suppose all this, — that agreement be made, acquaintance given, and a way provided; yet if we have no strength to walk in that way, what will all this avail us? This also, then, must be added; of ourselves we are of no strength, Romans 5:6, — poor weaklings, not able to go a step in the ways of God. When we are set in the way, either we throw ourselves down, or temptations cast us down, and we make no progress: and the Lord Jesus tells us plainly, that “without him we can do nothing,” John 15:5; not any thing at all that shall have the least acceptation with God.
Neither can all the creatures in heaven and earth yield us the least assistance. Men’s contending to do it in their own power, comes to nothing. This part of this, wisdom also is hid in Christ. All strength to walk with God is from him. “I can do all things through Christ, which strengtheneth me,” saith St. Paul, Php 4:13, who denies that of ourselves we have any sufficiency, 2 Corinthians 3:5. We that can do nothing in ourselves, we are such weaklings, can do all things in Jesus Christ, as giants; and therefore in him we are, against all oppositions in our way, “more than conquerors,” Romans 8:37; and that because “from his fullness we receive grace for grace,” John 1:16. From him have we the Spirit of life and power, whereby he bears, as on eagles’wings, swiftly, safely, in the paths of walking with God. Any step that is taken in any way, by strength that is not immediately from Christ, is one step towards hell. He first takes us by the arm and teaches us to go, until he leads us on to perfection. He has milk and strong meat to feed us; he strengthens us with all might, and is with us in our running the race that is set before us. But yet, —
5. Whence should we take this confidence as to walk with God; even our God, who is “a consuming fire?” Hebrews 12:29. Was there not such a dread upon his people of old, that it was taken for granted among them that if they saw God at any time, it was not to be endured, — they must die? Can any, but with extreme horror, think of that dreadful appearance that he made unto them of old upon mount Sinai; until Moses himself, who was their mediator, said, “I exceedingly fear and quake?” Hebrews 12:21, and all the people said, “Let not God speak with us, lest we die?” Exodus 20:19. Nay, though men have apprehensions of the goodness and kindness of God, yet upon any discovery, of his glory, how do they tremble, and are filled with dread and astonishment! Has it not been so with the “choicest of his saints?” Habakkuk 3:16; Isaiah 6:5; Job 42:5-6. Whence, then, should we take to ourselves this boldness, to walk with God? This the apostle will inform us in Hebrews 10:19; it is “by the blood of Jesus:” so Ephesians 3:12, “In him we have boldness, and access with confidence;” — not standing afar off, like the people at the giving of the law, but drawing nigh to God with boldness; and that upon this account: — The dread and terror of God entered by sin; Adam had not the least thought of hiding himself until he had sinned. The guilt of sin being on the conscience, and this being a common notion left in the hearts of all, that God is a most righteous revenger thereof; this fills men with dread and horror at an apprehension of his presence, fearing that he is come to call their sins to remembrance. Now, the Lord Jesus, by the sacrifice and the atonement that he has made, has taken away this conscience of sin; that is, a dread of revenge from God upon the account of the guilt thereof. He has removed the slaying sword of the law, and on that account gives us great boldness with God; discovering him unto us now, no longer as a revenging Judge, but as a tender, merciful, and reconciled Father. Moreover, whereas there is on us by nature a spirit of bondage, filling us with innumerable tormenting fears, he takes it away, and gives us “the Spirit of adoption, whereby we cry Abba, Father,” and behave ourselves with confidence and gracious boldness, as children: for “where the Spirit of the Lord is, there is liberty,” 2 Corinthians 3:17; that is, a freedom from all that dread and terror which the administration of the law brought with it. Now, as there is no sin that God will more severely revenge than any boldness that man takes with him out of Christ; so there is no grace more acceptable to him than that boldness which he is pleased to afford us in the blood of Jesus. There is, then, —
6. But one thing more to add; and that is, that two cannot walk together unless they have the same design in hand, and aim at the same end. This also, in a word, is given us in the Lord Jesus. The end of God is the advancement of his own glory; none can aim at this end, but only in the Lord Jesus. The sum of all is, that the whole wisdom of our walking with God is hid in Christ, and from him only to be obtained; as has been manifest by an enumeration of particulars. And so have I brought my first demonstration of what I intended unto a close, and manifested that all true wisdom and knowledge is laid up in, and laid out by, the Lord Jesus; and this by an induction of the chief particular heads of those things wherein Confessedly our wisdom does consist. I have but one more to add, and therein I shall be brief.
SECONDLY,
[82] The division of which this indicates the second part, is implied, but not expressed, in p. 79, and the first paragraph of p. 80.— ED.
There be two things in the world that do pass under this account: —
1. The one is learning or literature; skill and knowledge of arts, sciences, tongues, with the knowledge of the things that are past.
2.prudence and skill for the management of ourselves in reference to others, in civil affairs, for public good; which is much the fairest flower within the border of nature’s garden. Now, concerning both these, I shall briefly evince, —
(1.) That they are utterly insufficient for the compassing and obtaining of those particular ends whereunto they are designed.
(2.) That both of them in conjunction, with their utmost improvement, cannot reach the true general end of wisdom. Both which considerations will set the crown, in the issue, upon the head of Jesus Christ: —
1. Begin we with the first of these, and that as to the first particular.
Learning itself, if it were all in one man, is not able to compass the particular end whereto it is designed; which writes “vanity and vexation” upon the forehead thereof. The particular end of literature (though not observed by many, men’s eyes being fixed on false ends, which compels them in their progress “aberrare a scopo”) is none other but to remove some part of that curse which is come upon us by sin. Learning is the product of the soul’s struggling with the curse for sin. Adam, at his first creation, was completely furnished with all that knowledge (excepting only things not then in being, neither in themselves nor in any natural causes, as that which we now call tongues, and those things that are the subject of story), as far as it lies in a needful tendency to the utmost end of man, which we now press after. There was no straitness, much less darkness, upon his understanding, that should make him sweat for a way to improve, and make out those general conceptions of things which he had. For his knowledge of nature, it is manifest, from his imposition of suitable names on all the creatures (the particular reasons of the most of which to us are lost); wherein, from the approbation given of his nomination of things in the Scripture, and the significance of what yet remains evident, it is most apparent it was done upon a clear acquaintance with their natures. Hence Plato could observe,
[84] These words are borrowed from pers., Sat. 3. 60, 61, in allusion to the fruitless pursuit of any object by the use of inadequate means.— ED.
(1.) That the knowledge aimed at to be recovered was given unto man in order to his walking with God, unto that supernatural end whereunto he was appointed. For after he was furnished with all his endowments, the law of life and death was given to him, that he might know wherefore he received them. Therefore, knowledge in him was spiritualized and sanctified: even that knowledge which he had by nature, in respect of its principle and end, was spiritual.
(2.) That the loss of it is part of that curse which was inflicted on us for sin. Whatever we come short in of the state of the first man in innocence, whether in loss of good or addition of evil, it is all of the curse for sin. Besides, that blindness, ignorance, darkness, deadness, which is everywhere ascribed to us in the state of nature, does fully comprise that also whereof we speak. On these two considerations it is most apparent that learning can no way of itself attain the end it aimeth at. For, —
[1.] That light which by it is discovered (which, the Lord knows, is very little, weak, obscure, imperfect, uncertain, conjectural, for a great part only enabling men to quarrel with and oppose one another, to the reproach of reason, yet I say, that which is attained by it) is not in the least measure by it spiritualized, or brought into that order of living to God, and with God, wherein at first it lay. This is wholly beyond its reach. As to this end, the apostle assures us that the utmost issue that men come to, is darkness and folly, Romans 1:21-22. Who knows not the profound inquiries, the subtle disputations, the acute seasonings, the admirable discoveries of Socrates, Plato, and Aristotle, and others? What, as to the purpose in hand, did they attain by all their studies and endeavors? “Emorantesan”, says the apostle, — “They became fools.” He that, by general consent, bears the crown of reputation for wisdom from them all, with whom to have lived was counted an inestimable happiness,
[86] “O Sapientia superba irridens Christum!”— August. Expos. In Joh. Trac. 2, de’cap. 1.
[87] “Hæreses a philosophiâ subornantur. Inde Æones, et formæ nescio quæ, trinitas homines apud Valentinium, Platonicus fuerat; inde Marcionis Deus melior de tranquillitate, a Stoicis venerat. Et ut anima interire dicatur, ab Epicureis observatur, et ut carnis restitutio negetur, de unâ omnium philosophorum scholâ sumitur: … Quid ergo Athenis et Hierosolymis? quid Academiæ et Ecclesiæ? quid hæreticis et Christianis? Nostra institutio de porticu Salomonis est. Nobis curiositate opus non est post Jesum Christum; nec inquisitione post evangelium. Cum credimus, nihil desideramus ultra credere. Hoc enim priùs credimus, non esse quod ultra credere debeamus.” — Tertul. de Præscript. ad Hæret. [cap. vii.]
[2.] The darkness and ignorance that it strives to remove, being come upon us as a curse, it is not in the least measure, as it is a curse, able to remove it or take it away. He that has attained to the greatest height of literature, yet if he has nothing else, — if he have not Christ, — is as much under the curse of blindness, ignorance, stupidity, dullness, as the poorest, silliest soul in the world. The curse is only removed in him who was made a curse for us. Every thing that is penal is taken away only by him on whom all our sins did meet in a way of punishment; yea, upon this account. The more abilities the mind is furnished withal, the more it closes with the curse, and strengthens itself to act its enmity against God. All that it receives does but help it to set up high thoughts and imaginations against the Lord Christ. So that this knowledge comes short of what in particular it is designed unto; and therefore cannot be that solid wisdom we are inquiring after.
There be sundry other things whereby it were easy to blur the countenance of this wisdom; and, from its intricacy, difficulty, uncertainty, unsatisfactoriness, — betraying its followers into that which they most profess to avoid, blindness and folly, — to write upon it “vanity and vexation of spirit.” I hope I shall not need to add any thing to clear myself for not giving a due esteem and respect unto literature, my intendment being only to cast it down at the feet of Jesus Christ, and to set the crown upon his head.
2. Neither can the second part of the choicest wisdom out of Christ attain the peculiar end whereunto it is appointed; and that is prudence in the management of civil affairs, — than which no perishing thing is more glorious, — nothing more useful for the common good of human kind. Now, the immediate end of this prudence is to keep the rational world in bounds and order, to draw circles about the sons of men, and to keep them from passing their allotted bounds and limits, to the mutual disturbance and destruction of each other. All manner of trouble and disturbance ariseth from irregularity: one man breaking in upon the rights, usages, interests, relations of another, sets this world at variance. The sum and aim of all wisdom below is, to cause all things to move in their proper sphere, whereby it would be impossible there should be any more interfering than is in the celestial orbs, notwithstanding all their divers and various motions: to keep all to their own allotments, within the compass of the lines that are fallen unto them, is the special end of this wisdom. Now, it will be a very easy task, to demonstrate that all civil prudence whatever
(1.) First is, That, through the righteous judgement of God lopping off the top flowers of the pride of men, it frequently comes to pass that those who are furnished with the greatest abilities of this kind do lay them out to a direct contrary end unto that which is their natural tendency and aim. From whom, for the most part, are all the commotions in the world, — the breaking up of bounds, setting the whole frame of nature on fire? is it not from such men as these. Were not men so wise, the world, perhaps, would be more quiet, when the end of wisdom is to keep it in quietness. This seems to be a curse that God has spread upon the wisdom of the world, in the most in whom it is, that it shall be employed in direct opposition to its proper end.
(2.) That God has made this a constant path towards the advancement of his own glory, even to leaven the wisdom and the counsels of the wisest of the sons of men with folly and madness, that they shall, in the depth of their policy,
[89] “Isthuc est sapere, non quod ante pedes modo est, Videre; sed etiam illa quae futura sunt, Prospicere.”— Teren. Adelph. 3, 3, 32.
[90] “Prudens futuri temporis exitum Caliginosa nocte premit Deus: Ridetque, si mortalis ultra Fas trepidat.”— Horat., Od. 3. 29, 29.
Hence God, as it were, sets them at work, and undertakes their disappointment, Isaiah 8:9-10, “Go about your counsels,” saith the Lord, “and I will take order that it shall come to nought.” And, Psalms 2:3-4, when men are deep at their plots and contrivances, God is said to have them in derision, to laugh them to scorn, seeing the poor worms industriously working out their own ruin. Never was this made more clear than in the days wherein we live. Scarcely have any wise men been brought to destruction, but it has evidently been through their own folly; neither has the wisest counsel of most been one jot better than madness.
(3.) That this wisdom, which should tend to universal quietness, has almost constantly given universal disquietness unto themselves in whom it has been most eminent. “In much wisdom is much grief,” Ecclesiastes 1:18. And in the issue, some of them have made away with themselves, as Ahithophel; and the most of them have been violently dispatched by others. There is, indeed, no end of the folly of this wisdom. The great men of the world carry away the reputation of it; — really it is found in few of them. They are, for the most part, common events, whereunto they contribute not the least mite, which are ascribed to their care, vigilance, and foresight. Mean men, that have learned to adore what is above them, reverence the meetings and conferences of those who are in greatness and esteem. Their weakness and folly is little known. Where this wisdom has been most eminent, it has dwelt so close upon the borders of atheism, been attended with such falseness and injustice, that it has made its possessors wicked and infamous.
I shall not need to give any more instances to manifest the insufficiency of this wisdom for the attaining of its own peculiar and immediate end. This is the vanity of any thing whatever, — that it comes short of the mark it is directed unto. It is far, then, from being true and solid wisdom, seeing on the forehead thereof you may read “Disappointment.” And this is the First reason why true wisdom cannot consist in either of these, — because they come short even of the particular and immediate ends they aim at. But, —
Secondly, Both these in conjunction, with their utmost improvement, are not able to reach the true general end of wisdom. This assertion also falleth under an easy demonstration, and it were a facile thing to discover their disability and unsuitableness for the true end of wisdom; but it is so professedly done by him who had the largest portion of both of any of the sons of men (Solomon in his Preacher), that I shall not any farther insist upon it. To draw, then, unto a close: — if true and solid wisdom is not in the least to be found amongst these, if the pearl be not hid in this field, if these two are but vanity and disappointment, it cannot but be to no purpose to seek for it in any thing else below, these being amongst them incomparably the most excellent; and therefore, with one accord, let us set the crown of this wisdom on the head of the Lord Jesus.
Let the reader, then, in a few words, take a view of the tendency of this whole digression. To draw our hearts to the more cheerful entertainment of and delight in the Lord Jesus, is the aim thereof. If all wisdom be laid up in him, and by an interest in him only to be attained, — if all things beside him and without him that lay claim thereto are folly and vanity, — let them that would be wise learn where to repose their souls.