8. to know our selves in reference unto these three is a main part of true and sound wisdome for they all respect the supernaturall and immortall End whereunto we are appointed and there is none of these that we can attaine unto but only in Christ. 1. In respect of sinne there is a sence and knowledge of sin left in the Consciences of all men by nature To tell them what is good and evill in many things to approve and disapprove of what they doe in reference to a Judgement to come they need not goe farther then themselves Rom. 2. 14 15. But this is obscure and relates mostly to greater sinnes and is in summe that which the Apostle gives us Rom. 1. 32. they know the Judgement of God that they which doe such things are worthy of Death This he placeth among the common Presumptions and notions that are received by mankind namely that it is Righteous with God that they who doe such things are worthy of Death And if that be true which is commonly received that no Nation is so barbarous or rude but it retaineth some sense of a Deity then this also is true that there is no Nation but hath a sense of sinne and the displeasure of God for it For this is the very first notion of God in the World that he is the Rewarder of good and evill hence were all the Sacrifices purgings expiations which were so generally spread over the face of the Earth but this was and is but very dark in respect of that knowledge of sinne with its appurtenances which is to be obtained A further knowledge of sinne upon all Accounts whatever § 24 is given by the Law that Law which was added because of transgressions This revives doctrinally all that sense of good and evill which was at first implanted in man and it is a glasse whereinto whosoever is able spiritually to look may see sinne in all its uglinesse and deformity The truth is look upon the Law in its Purity Holinesse Compasse and Perfection its manner of delivery with dread terrour thunder Earthquakes fire the sanction of it in death curse wrath and it makes a wonderfull discovery of sinne upon every account its pollution guilt and exceeding sinfullnesse are seen by it But yet all this doth not suffice to give a man a true and thorough conviction of sin Not but that the Glasse is cleare but of our selves we have not eyes to look into it the Rule is streight but we cannot apply it and therefore Christ sends his Spirit to convince the World of sinne Joh 16 8. who though as to some ends and purposes he makes use of the Law yet the work of conviction which alone is an usefull knowledge of sinne is his peculiar work And so the discovery of sinne may also be said to be by Christ to be part of the Wisdome that is hid in him But yet there is a twofold regard besides this of his sending his Spirit to convince us wherein this wisdome appears to be hid in him 1. Because there are some neere concernments of sinne which are more clearly held out in the Lord Christs being made sinne for us then any other way 2. In that there is no knowledge to be had of sinne so as to give it a spirituall and saving improvement but only in him 1. For the First There are Fower things in sinne that clearly § 25 shine out in the Crosse of Christ. 1. The Desert of it 2. Mans Impotency by reason of it 3. The Death of it 4. A new end put to it 1. The desert of sinne doth clearly shine in the Crosse 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 layes great weight upon Joh. 3. 16. God so loved the World as that he sent his only begotten sonne It was his only sonne that God sent into the World to suffer for sinne Rom. 8 32. he spared not his only sonne but gave him up to death 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 Sonne argues a great provocation that of an only sonne the greatest imaginable Never was sinne seen to be more abominably sinfull and full of provocation then when the burthen of it was upon the shoulders of the son of God God having made his sonne the sonne of his Love his only begotten full of Grace and Truth sinne for us to manifest his indignation against it and how utterly impossible it is that he should let the least sinne goe unpunished he lays hand on him and spares him not If sinne be imputed to the deare sonne of his bosome as upon his own voluntary assumption of it it was for he said to his Father Lo I come to doe thy will and all our iniquities did meet on him he will not spare him any thing of the due desert of it Is it not most cleare from hence even from the blood of the Crosse of Christ that such is the demerit of sinne that it is altogether impossible that God should passe by any the least unpunished if he would have done it for any he would have done it in reference to his only Sonne but he spared him not Moreover God is not at all delighted with nor desirous of the blood the teares the cryes the unexpressible torments and sufferings of the sonne of his Love for he delights not in the anguish of any he doth not i afflict willingly nor grieve the Children of Men much lesse the sonne of his bosome only he required that his Law be fulfilled his Justice satisfied his wrath atton'd for sinne and nothing lesse then all this would bring it about If the debt of sinne 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 Soule take a view of the desert of sinne behold it farre more evident then in all the threatnings and curses of the Law I thought indeed mayst thou say from thence that sinne being found on such a poore worme as I am was worthy of death but that it should have this effect if charged on the sonne of God that I never once imagined 2. Consider also further what he suffered For though he § 26 was so excellent an one yet perhaps it was but a light Affliction and triall that he underwent especially considering the strength he had to beare it Why what ever it were it made this fellow of the Lord of Hosts this Lion of the Tribe of Judah this mighty one the wisdome and power of God to tremble sweat cry pray wrestle and that with strong supplications Some of the Popish devotionists tell us
Righteousnesse no obedience it is weake to any such purpose by reason of the flesh that corruption that is come on us these two things are done in Christ and by him First sinne is condemned as to its guilt and we set free from that the Righteousnesse of the Law by his Obedience is fulfilled in us who could never do it our selves 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 Glasse wherein we see our impotency for what need we his perfect obedience to be made ours but that we have not cannot attaine any what need we his Spirit of life to quicken us but that we are dead in trespasses and in sinnes 3. The Death of sinne sinne dying in us now in some § 29 measure whilst we are alive This is a third Concernment of sinne which it is our wisedome to be acquainted with and it is hid only in Christ. There is a two fold dying of sinne 1. As to the exercise of it in our mortall members 2. As to the root principle and power of it in our soules The first indeed may be learned in part out of Christ. Christlesse men may have sinne dying in them as to the outward exercise of it Mens bodys may be disabled for the service of their lusts or the practice of them may not consist with their interest Sinne is never more alive then when it is thus dying But there is a dying of it as to the root the principle of it the dayly decaying of the strength power and life of it and this is to be had alone in Christ. Sinne is a thing that of it selfe is not apt to dye or to decay but to get ground and strength and life in the subject wherein it is to eternity prevent all its actuall eruptions yet its Originall enmity against God will still grow In Believers it is still dying and decaying untill it be utterly abolished The opening of this treasury you have Rom. 6. 3 4 5 6 7. c Know you not that as many of us as were baptized in Iesus Christ were baptized into his death therefore we are buried with him by baptisme into death that like as Christ was raised from the dead by the Glory of the Father even so we also should walke in newnesse of life for if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection knowing this that our old man is crucified with him that the body of sinne might be destroyed that hence forth we should not serve sin This is the designe of the Apostle in the beginning of that Chap. not only to manifest whence is the principle rise of our Mortification the death of sin even from the death blood of Christ but also the manner of sins continuance dying in us from the manner of Christs dying for sin he was crucifyed for us thereby sin was crucifyed in us he dyed for us and the body of sin is destroyed that we should not serve sin that as he was raised from the dead that death should not have dominion over him so also are we raised from sinne that it should not have dominion over us This wisedome is hid in Christ only Moses at his dying day had all his strength and vigour so have sinne and the Law to all out of Jesus at their dying day sinne is no way decayed Now next to the receiving of the Righteousnesse prepared for us to know this is the cheifest part of our wisdome to be truely acquainted with the principle of the dying of sinne to feele vertue and power flowing from the Crosse of Christ to that purpose to find sinne crucifyed in us as Christ was crucifyed for us this is wisedome indeed that is in him alone 4. There is a glorious end whereunto sinne is appointed and ordained and discovered in Christ that others are unacquainted § 30 withall Sinne in its own nature tends meerly to the dishonour of God the debasement of his Majesty and the ruine of the creature in whom it is Hell it selfe is but the filling of wretched creatures with the fruite of their own devises The Comminations and threats of God in the Law doe manifest one other end of it even the Demonstration of the Vindictive Justice of God in measuring out unto it a meet 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 an other and more glorious end towit the praise of Gods Glorious Grace in the pardon and forgivenesse of it God having taken order in Christ that that thing which tended meerly to his dishonour 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 God Pardoning Iniquity Transgression and Sinne. To returne then to this part of our Demonstration In the Knowledge of our selves in reference to our eternall condition doth much of our wesedome consist There is not any thing wherein in this depraved condition of nature we are more concerned then sinne without a knowledge of that we know not our selves Fooles make a mocke of sinne A true saving knowledge of sinne 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 borne or expiated but by his blood neither is there any wholsome view of these but in Christ in him and his Crosse is discovered our universall impotency either of attoning Gods Justice or living up to his will the death of sinne is procured by and discovered in the death of Christ as also the manifestation of the riches of Gods Grace in the pardoning thereof a reall and experimentall acquaintance as to our selves with all which is our wisedome and it is that which is of more value then all the Wisedome of the World 2. Righteousnesse is a second thing whereof the Spirit of Christ convinces the World and the maine thing that it is our wisedome to be acquainted withall This all men are perswaded of that God is a most Righteous God That is a naturall notion of God which Abraham insisted on Gen 18. 35. Shall not the Iudge of all the world do right They know that this is the Judgement of God that they who commit such things are worthy of death Rom. 1. 32. that it is a Righteous thing with him to recompense tribulation unto offendors 2. Thess. 1. 6. he is a God of purer eyes then to behold iniquity Hab. 1. 13. and therefore the ungodly cannot stand in Judgment Psal. 1. 5. Hence the great
Unctions and presse the Allegory in setting out the Excellencys of the Word in allusions to them But I only insist on generalls This is that which the holy Ghost here intends the Word of Christ is sweet Savoury precious unto Believers and they see him to be excellent desireable beautifull in the Precepts Promises Exhortations and the most bitter threats thereof The Spouse addes his hands are as gold Rings set with Beryll the word beryll in the originall is Tarshish which the Septuagint § 43 have retained not restraining it to any peculiar precious stone the onyx say some the Chrysolite say others any precious stone shining with a sea green colour for the word signifies the sea also Gold Rings set with precious glistering stones are both valuable and desireable for profit and ornament so are the hands of Christ that is all his works the Effects by the Cause All his workes are Glorious they are all fruits of Wisedome Love and Bounty and his belly is as bright Ivory over laid with Saphyres the smoothnesse and brightnesse of Ivory the preciousnesse and heavenly Colour of the Saphires are here called in to give some lustre to the excellency of Christ to these is his belly or rather his bowells which takes in the Heart also compared It is the inward bowells and not the outward bulke that is signified Now to shew that by Bowells in the Scripture ascribed either to God or man Affections are intended is needlesse The tender love unspeakable affections and kindnesse of Christ to his Church and people is thus set out What a beautifull sight is it to the eye to see pure pollished Ivory set up and down with heaps of precious Saphires how much more Glorious are the tender Affections Mercys and Compassion of the Lord Jesus unto Believers Vers. 15 The strength of his kingdome the faithfullnesse and § 44 stabillity of his Promises the height and Glory of his person in his Dominion the sweetnesse and excellency of Communion with him is set forth in these words His legs are Pillars of Marble set upon sockets of fine Gold his countenance is as Lebanon excellent as the Cedars his mouth is most sweet When the Spouse hath gon thus farre in the description of him she concludes all in this generall Assertion he is wholly § 35 desireable altogether to be desired or beloved As if she should have said I have thus reckoned up some of the perfections of the Creatures things of most value price usefullnesse Beauty Glory here belowe and Compared some of the Excellencys of my beloved unto them In this way of Allegory I can carry things no higher I find nothing better or more desireable to shaddow out and to present his lovelinesse and desireablenesse but alasse all this comes short of his perfections beauty and comlinesse he is all wholly to be desired to be beloved Lovely in his person in the glorious Alsufficiency of his Deity Gracious purity and holinesse of his Humanity Authority and Majesty Love and Power Lovely in his birth and Incarnation when he was rich for our sakes becomming poore taking part of flesh and blood because we partook of the same being made of a woman that for us he might be made under the Law ever for our sakes Lovely in the whole Course of his life and the more then Angellicall holinesse and obedience which in the depth of poverty and perfection he exercised therein doing good receiving evill blessing and being cursed reviled reproached all his dayes Lovely in his Death yea therein most lovely to sinners never more glorious and desireable then when he came broken dead from the Crosse then had he carryed all our sinnes into a land of forgetfullnesse then had he made peace and reconcilliation for us then had he procured life and immortallity for us Lovely in his whole employment in his great undertaking in his Life Death Resurrection Ascenion being a Mediatour between God and us to recover the glory of Gods Justice and to save our soules to bring us to an enjoyment of God who were set at such an infinite distance from him by sinne Lovely in the glory and majesty wherewith he is Crowned now he is set down at the right hand of Majesty on high where though he be terrible to his enemyes yet he is full of Mercy Love and Compassion towards his beloved ones Lovely in all those supplyes of Grace and Consolations in all the dispensations of his holy Spirit whereof his Saints are made partakers Lovely in all the tender Care Power and wisedome which he exercises in the protection safeguarding and delivery of his Church and people in the midst of all the oppositions and persecutions whereunto they are exposed Lovely in all his Ordinances and the whole of that spiritually glorious Worship which he hath appointed to his people whereby they draw nigh and have Communion with him his Father Lovely and glorious in the vengeance he taketh and will finally execute upon the stubborne enemyes of himselfe and his people Lovely in the pardon he hath purchased and doth dispence in the Reconciliation he hath established in the Grace he Communicates in the Consolations he doth administer in the peace and Joy he gives his Saints in his assured preservation of them unto Glory What shall I say there is noe end of his excellencys and desireablenesse he is altogether Lovely this is our Beloved and this is our Friend oh Daughters of Jerusalem DIGRESSION II. All Solid Wisedome laide up in Christ. True wisedome wherein it consists Knowledge of God in Christ only to be obtained What of God may be known by his workes Some propertyes of God not discovered but in Christ only Love Mercy others not fully but in him as Vindictive Justice Patience Wisedome Alsufficiency 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 our selves but in Christ. Knowledge of our selves wherein it consisteth Knowledge of Sinne how to be had in Christ. Also of Righteousnesse and of Judgement The wisedome of walking with God hid in Christ. What is required thereunto Other pretenders to the Title of wisedome examined and rejected Christ alone exalted A Second consideration of the Excellencys of Christ serving § 1 to endeare 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 ayme of the Saints which is wisedome 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 designe of all men taken off from professed slavery to the world and the pursuite of sensuall licentious courses that they may
towards us one that hath 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 attaine an acquaintance with it he tells us v. 9. in this was manifested the love of God because God sent his only begotten Son into the world that we might live through him This is the only discovery that God hath made of any such Property in his nature or of any thought of exercising it towards sinners in that he hath 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 wisedome Their voyce must be that of the Hypocrites in Sion Isa. 33. 14 15. That wisedome which cannot teach me that God is Love shall ever passe for folly Let men go to the Sun Moon Stars to showres of rain fruitfull seasons answer truly what by them they learn hereof Let them not think themselves wiser or better then those that went before them who to a man got nothing by them but being left unexcusable 2. Pardoning Mercy or Grace without this even his Love § 8 would be fruitlesse What discovery may be made of this by a sinfull man may be seen in the Father of us all who when he had sinned had no reserve for mercy but hid himselfe Gen. 3. 8. He did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the wind did but a little blow at the presence of God And he did it foolishly thinking to hide himselfe among trees Psal. 139. 7 8. The Law was given by Moses Grace and truth came by Jesus Christ. Ioh. 1. 17. Grace in the truth and substance Pardoning Mercy that comes by Christ alone that Pardoning mercy which is manifested in the Gospell and wherein God will be Glorified to all Eternity Ephes. 1. 6. I meane not that Generall Mercy that velleity of acceptance which some put their hopes in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to ascribe unto God is the greatest dishonour that can be done him shines not with one ray out of Christ it is wholy treasured up in him and revealed by him Pardoning Mercy is God's free gracious acceptance of a sinner upon Satisfaction made to his Iustice in the blood of Jesus Nor is any discovery of it but as relating to the satifaction of Justice consistent with the Glory of God It is a mercy of inconceivable condescention in forgivenesse tempered with exact justice and severity Rom. 3. 25. God is said to set forth Christ to be a propitiation in his blood to declare his Righteousnesse in the forgivenesse of Sinnes his Righteousnesse is also manifested in the businesse of forgivenesse of sinnes and therefore it is every where said to be wholy in Christ Eph. 1. 7. So that this Gospell grace and pardoning mercy is alone Purchased by him and revealed in him And this was the maine end of all typicall institutions to manifest that Remission and forgivenesse is wholy wrapt up in the Lord Christ and that out of him there is not the least conjecture to be made of it nor the least morsell to be tasted Had not God set forth the Lord Christ all the Angells in Heaven and men on Earth could not have apprehended that there had been any such thing in the nature of God as this grace of pardoning Mercy The Apostle asserts the full manifestation as well as the exercise of this mercy to be in Christ only Tit. 3. 4 5. After that the kindnesse and love of God our Saviour towards man appeared namely in the sending of Christ and the declaration of him in the Gospell then was this pardoning mercy and Salvation not by workes discovered And these are of those Properties of God whereby he will § 9 be known whereof there is not the least glimpse to be obtained but by and in Christ and whoever knowes him not by these knowes him not at all They know an Idol and not the only true God He that hath not the Son the same hath not the Father 1 Joh. 2. 23. And not to have God as a Father is not to have him at all and he is known as a Father only as he is Love and full of pardoning Mercy in Christ. How this is to be had the Holy Ghost tells us 1 Joh. 5 20. The Son of God is come and hath given us an undestanding that we may know him that is true by him alone we have our understanding to know him that is true Now these Properties of God Christ revealeth in his doctrine in the Revelation he makes of God and his will as the great Prophet of the Church Joh. 17. 6. And on this account the knowledge of them is exposed to all with an evidence unspeakably surmounting that which is given by the Creation to his eternall power and Godhead But the life of this knowledge lyes in an acquaintance with his person wherein the expresse image and beames of this glory of his Father doe shine forth Heb. 1. 3. of which before 2. There are other Propertys of God which though also otherways discovered yet are so cleerly eminently and savingly § 10 only in Jesus Christ. As 1. His Vindictive Justice in punishing sinne 2. His Patience forbearance long-suffering towards sinners 3. His Wisedome in managing things for his own Glory 4. His Alsufficiency in himselfe and unto others All these though they may receive some lower and inferiour manifestations out of Christ yet they cleerly shine only in him so as that it may be our wisedome to be acquainted with them 1. His Vindictive Iustice. § 11 God hath indeed many ways manifested his indignation and anger against sinne so that men cannot but know that it is the Iudgement of God that they which commit such things are worthy of death Rom. 1 32. He hath in the Law threatned to kindle a fire in his anger that shall burne to the very heart of Hell And even in many providentiall dispensations his wrath is revealed from Heaven against all the ungodlinesse of men Rom. 1. 18. So that men must say that he is a God of Judgement And he that shall but consider that the Angells for sinne were cast from Heaven shut up under chaines of everlasting darknesse unto the Iudgement of the great day The rumor whereof seems to have been spread among the Gentiles whence the Poet makes his Iupiter threaten the inferiour rebellions Deitys with that punishment And how Sodom and Gomorrah were condemned with an ovethrow and burned into ashes that they might be examples unto those that should after live ungodly 2 Pet. 2. 6. cannot but discover much of Gods Vindictive Iustice and his anger against sinne but farre more cleare doth this shine into us in the Lord Christ. 1. In him God hath manifested the Naturallnesse of this § 12 Righteousnesse unto him in that it was impossible that it should
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 Rom. 3. 23. Here now doth the Depth of the Riches of the Wisdome and knowledge of God open it selfe A designe in Christ shines out from his bosome 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 inconceiveably a better condition then they were in before the entrance of sinne He appears now glorious he is known to be a God pardoning iniquity and sinne and advances the Riches of his Grace which was his designe Ephes. 1. 6. He hath infinitely vindicated his Justice also in the face of Men Angells and Divells in setting forth his Sonne for a Propitiation It is also to our Advantage we are more fully established in his favour and are carried on towards a more exceeding weight of glory then formerly was revealed Hence was that ejaculation of one of the Ancients O faelix culpa quae talem meruit Redemptorem Thus Paul tells us great is the Mystery of Godlinesse 1 Tim. 3. 16. and that without controversy We receive Grace for grace for that Grace lost in Adam better Grace in Christ. Confessedly this is a depth of Wisdome indeed And of the Love of Christ to his Church and his Union with it to carry on this businesse this is a great Mystery Eph. 5. 32. says the Apostle great Wisdome lyes herein So then this also is hid in Christ the great and unspeakable Riches of the Wisdome of God in pardoning sinne saving sinners satisfying Iustice fulfilling the Law repairing his own Honour 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 Angells or men how ever the Glory of God should be repaired and one sinning creature delivered from everlasting ruine Hence it is said that at the last day God shall be glorified in his Saints and admired in all them that believe 2 Thess. 1. 10. it shall be an admirable thing and God shall be for ever Glorious in it even in the bringing of Believers to himselfe To save Sinners through believing shall be found to be a farre more admirable worke then to create the World of nothing 4. His Allsufficiency is the last of this sort that I shall name § 17 Gods Allsufficiency in himselfe is his Absolute and Universall Perfection whereby nothing is wanting in him nothing to him no accession can be made to his fullnesse no decrease or wasting can happen thereunto There is also in him an Allsufficiency for others Which is his power to impart and communicate his goodnesse and Himselfe so to them as to satisfie and fill them in their utmost capacity with whatever is good and desireable to them For the first of these his Allsufficiency for the Communication of his goodnesse 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 stampe of his own goodnesse upon them all But now for the latter his giving himselfe 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 discover'd by and in Christ. In him he is a Father a God in Covenant wherein he hath promised to lay out himselfe for them in him hath he promised to give himselfe 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 cleare knowledge of them and Acquaintance with them is only to be had in the Lord Christ. That which remaineth is briefely to declare that not any of the propertys of God whatever can be known savingly and to Consolation but only in him and so consequently all the Wisdome of the Knowledge of God is hid in him alone and from him to be obtained 3. 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 § 18 being laid up in him and manifested by him Some eye the Iustice of God and know that this is his Righteousnesse that they which doe such things as sinne are worthy of Death Rom. 1. 32. But this is to no other end but to make them cry who amongst us shall dwell with that devouring fire Isa. 33. 14. Others fixe upon his Patience Goodnesse Mercy Forbearance but it doth not at all lead them to Repentance But they despise the Riches of his Goodnesse and after their hardnesse and impenitent hearts treasure up unto themselves wrath against the day of wrath Rom. 2. 3 4. Others by the very workes of Creation and Providence come to know his Eternall power and Godhead but they Glorify him not as God nor are thankefull but become vaine in their imagination and their foolish hearts are darkned Rom. 1. 20. Whatever discovery men have of truth out of Christ they hold it captive under unrighteousnesse v. 18 Hence Jude tells us v. 10. that in what they know naturally as bruit beasts in those things they corrupt themselves That we may have a saving knowledge of the Propertyes of God attended with Consolation these three things are required 1. That God hath 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 behalfe 3. That being so manifested and exercised they are fit and powerfull to bring us to the everlasting fruition of himselfe which is our Blessednesse Now all these three ly 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 hath Actually manifested § 19 the Glory of all his Attributes in a way of doing us good What will it availe our soules 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 faithfull if we know not how he may preserve the glory of his Iustice and Faithfullnesse in his Comminations and threatnings but only in our ruine and destruction If we can from thence only say it is a Righteous thing with him to recompence tribulation unto us for our iniquities What fruit of this consideration had Adam in the Garden Gen. 3. What swetnesse what encouragement is there in knowing that he i◠Patient and full of forbearance if the Glory of these is to be exalted in enduring the vessells of wrath
the advancement of his own Glory None can ayme at this end but only in the Lord Jesus The summe of all is that the whole Wisdome of our Walking with God is hid in Christ and from him only to be obtained as hath been manifest by an enumeration of particulars And so have I brought my first Demonstration of what I § 41 intended unto a close and manifested that all true wisdome and knowledge is laid up in and laid out by the Lord Jesus and this by an Induction of the chiefe particular heads of those things wherein confessedly our Wisdome doth consist I have but one more to adde and therein I shall be briefe Secondly then I say this Truth will be further manifested by the consideration of the insufficiency and vanity of any thing else that may lay claime or pretend to a title to Wisdome There be two things in the World that doe passe under this account The one is Learning or Literature 1. Skill and knowledge of Arts Sciences Tongues with the knowledge of the things that are past 2. Prudence and skill for the mannagement of our selves in reference to others in civill affaires for publique good which is much the fairest flower within the border of Natures 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 generall end of Wisdome both which considerations will set the crowne in the issue upon the head of Jesus Christ. Begin we with the First of these and that as to the First particular § 22 Learning it selfe if it were all in one man is not able to compasse 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 mens eyes being fixed on false ends which compells them in their progresse aberrare a scopo is none other but to remove some part of that curse which is come upon us by sinne Learning is the product of the Soules strugling with the curse for sin Adam at his first Creation was compleatly furnished with all that knowledge excepting only things not then in being neither in themselves nor any naturall causes as that which we now call tongues and those things that are the Subject of story as farr as it lyes in a needfull tendency to the utmost end of man which we now presse after There was no streitnesse much lesse darknesse upon his understanding that should make him sweat for a way to improve make out those generall conception of things which he had For his knowledge of Nature it is manifest from his imposition of suitable names to 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 significancy of what yet remaines evident it is most apparent it was done upon a cleare acquaintance with their natures Hence Plato could observe that he was most wise that first imposed names on things yea had more than humane wisedome Were the wisest man living yea a Generall collection of all the Wise men in the world to make an Experiment of their skill and learning in giving names to all living creatures suitable to their natures and expressive of their qualitys they would quickly perceive the losse they have incurred Adam was made perfect for the whole end of ruling the Creatures and living to God for which he was made which without the knowledge of the nature of the one and the will of the other he could not be All this being lost by sinne a multiplication of tongues also being brought in as a curse for an after Rebellion the whole design of Learning is but to disintangle the soule from this Issue of sinne Ignorance darknesse and blindnesse is come upon the understanding acquaintance with the workes of God Spirituall and naturall is lost strangnesse of communication is given by multiplication of tongues Tumultuating of Passions and Affections with innumerable darkning prejudices are also come upon us To remove and take this away to disintangle the minde in its reasonings to recover an Acquaintance with the workes of God to subduct the soule from under the Effects of the Curse of division of tongues is the aime and tendance of Literature This is the aliquid quo tendit And he that hath any other aime in it passim sequitur corvum testaque lutoque Now not to insist upon that vanity and vexation of Spirit with the innumerable evills where with this enterprize is attended this is that I only say it is in it selfe no way sufficient for the attainment of its end which writes vanity upon its forehead with characters not to be obliterated To this purpose I desire to observe these two things 1. That the knowledge aymed at to be recovered was given unto man in order to his walking with God unto that supernaturall § 43 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 spirituall 2. That the losse of it is part of that curse which was inflicted on us for sinne What ever we come short in of the state of the first man in innocency whether in losse of good or addition of evill it is all of the curse for sinne Besides that blindnesse ignorance darknesse deadnesse which is every where ascribed to us in the state of nature doth fully comprize that also whereof we speake On these two considerations it is most apparent that Learning can no way of it selfe attaine the end it aymeth at For § 44 1. That Light which by it is discovered which the Lord knows is very little weake obscure imperfect uncertaine conjecturall for a great part only enabling men to quarrell with and oppose one another to the reproach of Reason yet I say that which is attain'd 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 wholy beyond its reach As to this end the Apostle assures us that the utmost Issue that men come to is darkenesse and folly Rom. 1. 21 22 Who knows not the profound enquiries the subtile disputations the accute Reasonings the admirable discoverys of Socrates Plato and Aristotle and others What as to the purpose in hand did they attaine by all their studdys and endeavours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Apostle they became fooles He that by Generall consent beares the Crown of Reputation for wisedome from them all with whom to have
necessity of a Righteousnesse wherewith to appeare before God The Holinesse of Gods nature the Righteousnesse of his Goverment the severity of his Law the Terrour of his wrath are alwaies before them They have been all convinced of sinne and have looked on themselves as ready to sink under the vengeance due to it They have all cryed Men and Brethren what shall we doe to be saved Wherewith shall we appeare before God And have all concluded that it is in vaine to flatter themselves with hopes of escaping as they are by nature if God be Holy and Righteous and of purer eyes then to behold iniquity they must have a Righteousnesse to stand before him and they know what will be the cry one day of those who now bear up themselves as if they were otherwise minded Isa. 53. 15. Mich. 7. 6 7. 2. They weigh their own Righteousnesse in the ballance and § 37 find it wanting And this two waies 1. In Generall and upon the whole of the matter at their first setting themselves before God When men are convinced of the necessity of a Righteousnesse they catch at every thing that presents it selfe to them for reliefe Like men ready to sinke in deepe waters catch at that that is next to save them from drowning which sometimes proves a rotten stick that sinkes with them So did the Jewes Rom. 9. 31 32. they caught hold of the Law and it would not relieve them and how they perished with it the Apostle declares Chap. 10. 14. The Law put them upon setting up a Righteousnesse of their own this kept them doing and in hope but kept them from submitting to the Righteousnesse of God Here many perish and never get one step neerer God all their daies This the Saints renounce They have no confidence in the flesh they know that all they can doe all that the Law can doe which is weake through the Flesh will not availe them See what judgement Paul makes of all a mans own Righteousnesse Phil. 3. 8. 10. This they beare in their minds daily this they fill their thoughts withall that upon the account of what they have done can doe ever shall doe they cannot be accepted with God or justified thereby This keepes their soules humble full of a sense of their own vilenesse all their daies 2. In particular they dayly weigh all their particular Actions § 38 in the ballance and find them wanting as to any such compleatnesse as upon their own account to be accepted with God Oh! says a Saint if I had nothing to commend me unto God but this prayer this duty this conquest of a Temptation wherein I my selfe see so many failings so much imperfection could I appeare with any boldnesse before him Shall I then piece up a garment of Righteousnesse out of my best duties ah it is all as a defiled cloath Isa 64. 6. These thoughts accompany them in all their duties in their best and most choice performances Lord what am I in my best estate How little suitablenesse unto thy Holinesse is in my best duties O spare me in reference to the best thing that ever I did in my life When a man who lives up on convictions hath got some enlargements in duties some conquest over a sinne or temptation he Huggs himselfe like Micha when he had got a Levite to be his Priest now surely it shall be well with him now God will blesse him his heart is now at ease he hath peace in what he hath done But he who has Communion with Christ when he is highest in duties of sanctification and holinesse is clearest in the Apprehension of his own unprofitablenesse and rejects every thought that might arise in his heart of setting his peace in them or upon them He saies to his soule doe these things seeme something to thee Alas thou hast to doe with an infinitely Righteous God who lookes through and through all that vanity which thou art but little acquainted withall and should he deale with thee according to thy best workes thou must perish 3. They approve of value and rejoyce in this Righteousnesse § 39 for their Acceptation which the Lord Jesus hath wrought out and provided for them this being discovered to them they approve of it with all their hearts and rest in it Isa. 45. 24. Surely shall one say in the Lord have I righteousnesse and strength This is their voyce and language when once the Righteousnesse of God in Christ is made known to them Here is Righteousnesse indeed here have I rest for my soule Like the Merchant man in the Gospell Math. 13. 45 46. that finds the pearle of price I had been searching up and downe I looked this and that way for helpe but it was farre away I spent my strength for that which was not bread here is that indeed which makes me rich for ever When first the Righteousnesse of Christ for Acceptation with God is revealed to a poore labouring Soul that hath sought for rest and hath found none he is surprized and amazed and is not able to containe it selfe and such an one alwaies in his heart approves this Righteousnesse on a fivefold account 1. As full of infinite wisdome unto them that believe saith the Apostle Christ crucified is the wisdome of God 1 Cor. 1. 24. § 40 They see infinite Wisdome in this way of their Acceptation with God In what darknesse saies such an one in what streights in what intanglements was my poor soule How little able was I to look through the clouds and perplexities wherewith I was encompassed I looked inwards and there was nothing but sinne horror feare tremblings I looked upwards and saw nothing but wrath curses and vengeance I knew that God was an Holy and Righteous God and that no uncleane thing should abide before him I knew that I was a poore vile uncleane and sinfull creature and how to bring these two together in Peace I knew not but in the Righteousnesse of Christ doth a world of Wisdome open it selfe dispelling all difficulties and darknesse and manifesting a Reconciliation of all this O the depth of the riches of the wisdome and knowledge of God! Rom. 11. 33. and Col. 2. 3. but of this before 2. As full of Grace He knows that sinne had shut up the whole way of Grace towards him and whereas God aymes at nothing § 41 so much as the manifestation of his Grace he was utterly cut short of it Now to have a compleat Righteousnesse provided and yet abundance of Grace manifested exceedingly delights the soule to have Gods dealing with his person all Grace and dealing with his Righteousnesse all Justice takes up his thoughts God every where assures us that this Righteousnesse is of Grace It is by Grace and no more of Workes Rom 11. 6. as the Apostle at large sets it out Ephes. 2. 7 8 9. It is from riches of Grace and kindnesse that the provision of this Righteousnesse is made it is