Of Communion with God, Part 2 · Chapter 3 · Digression 2

Of Communion with God · Part 2 · Chapter 3 · Digression 2

p. 87DIGRESSION. 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 be wise: and what ways the Generality of men ingage in for the compassing of that end, shall be afterwards considered. To the Glory and honour of our deare Lord Jesus Christ, and the establishment of our hearts in Communion with him, the designe of this digression, is to evince, that all wisedome is laid up in him, and that from him alone it is to be obtained.

1. Cor. 1. 24. the Holy Ghost tells us that Christ is the Power §. 2 of God and the Wisedome of God: not the Essentiall Wisedome of God, as He is his Eternall Sonne of the Father, upon which account He is called Wisedome in the Proverbs; chap. 8. 20, 21, 22, 23. but as he is crucified v. 23 As He is Crucified, p. 88so he is the Wisdome of God; that is, all that Wisedome which God layeth forth for the discovery, and manifestation of himself, and for the Saving of Sinners, which makes foolish all the wisedome of the world; that is all in Christ Crucified, held out in him, by him, and to be obtain'd only from him; And thereby in him doe we see the Glory of God 2 Cor. 3. last. For he is not only said to be the Wisedome of God, but also to be made Wisedome to us, 1 Cor. 1. 30. he is made not by Creation but Ordination and Appoinment, Wisedome unto us; not only by teaching us Wisedome (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 Wisedome of God, which is our wisedome; which is a Metonymy of the Adjunct. This however verily promised, is thus only to be had. The summe of what is contended for, is asserted in termes, Col. 2. 3. in him dwell all the Treasures of Wisedome and Knowledge.

There are two things that might seem to have some colour in §. 3 claiming a Title and interest in this businesse 1. Civill Wisdome and prudence, for the management of affaires. 2. Ability of Learning and literature, but God rejecteth both these as of no use at all to the end and intent of true Wisedome indeed. There is in the world that which is called understanding, but it comes to nothing: There is that which is called Wisedome, but it is turned into folly. 1 Cor. 1. 19, 20. God brings to nothing the understanding of the prudent, and makes foolish the wisedome of the World. And if there be neither Wisedome nor knowledge (as doubtlesse there is not) without the knowledge of God, Jerem 8. 9 it is all shut up in the Lord Christ. Joh. 1. 18. no man hath seen God at any time, the only begotten Sonne which is in the bosome of the Father he hath revealed him. He is nor seen at any other time Joh 5. 37. nor known upon any other account, but only the Revelation of the Sonne: He hath manifested him from his own bosome: and therefore v. 9. it is said that he is the true light that lightneth every man that cometh into the world. The true light which hath it in himselfe, and none hath any but from him, and all have it who come unto him: He who doth not so, is in darkenesse.

1. The summe of all true Wisedome and knowledge, may be reduced to these three heads. §. 4

p. 891. The Knowledge of God, his Nature, and his Properties.

2. The Knowledge of our selves in reference to the will of God concerning us.

3. Skill to walke in Communion with God.

The knowledge of the Workes of God, and the cheife End of all, doth necessarily attend these. In these three is summed up all true Wisedom and knowledge; and not any of them is to any purpose to be obtained, or is manifested, but only in and by the Lord Christ.

God by the work of the Creation, by the Creation it selfe, §. 5 did reveal himselfe in many of his properties, unto his Creatures capable of his knowledge; His Power, his Goodnesse, his Wisdome, his Allsufficiency, are thereby known: This the Apostle asserts, Rom. 1. 19, 20, 21. v. 19. he calls it foreign; v. 20. That is, his Eternall Power and Godhead. & v. 21. a knowing of God: and aaforeign. Plotin.aaGen. 1. 31.Gen 1:31aaQuam vis speciali cura atque indulgentia Dei, populum Israeliticum constat electum, omnesque alias nationes suas vias ingredi, hoc est secundū propriam permistae sunt vivere voluntatem, non ita tamen se oeterna Creatoris honitas ab illis hominibus avertit, ut eos ad cognoscendum atque metuendum nullis significationibns admoneret. Prosp. de Vocat. Gent. 2. 4.aaCoelum & terra, & omnia quae in eis sunt, ecce vidique, mihi dicunt ut te amem, nec cessant dicere, omnes ut sint inexcusabiles: August. Confesst. lib. 10. cap. 6.all this by the Creation. But yet there are some properties of God, which all the works of Creation cannot in any measure reveal, or make known; as his Patience, Long-suffering, and Forbearance. For all things being made aaforeign. Plotin.aaGen. 1. 31.Gen 1:31aaQuam vis speciali cura atque indulgentia Dei, populum Israeliticum constat electum, omnesque alias nationes suas vias ingredi, hoc est secundū propriam permistae sunt vivere voluntatem, non ita tamen se oeterna Creatoris honitas ab illis hominibus avertit, ut eos ad cognoscendum atque metuendum nullis significationibns admoneret. Prosp. de Vocat. Gent. 2. 4.aaCoelum & terra, & omnia quae in eis sunt, ecce vidique, mihi dicunt ut te amem, nec cessant dicere, omnes ut sint inexcusabiles: August. Confesst. lib. 10. cap. 6.good, there could be no place for the exercise of any of these properties, or manifestation of them. The whole fabrick of heaven and Earth considered in it selfe, as at first created. will not discover any such thing as Patience and Forbearance in God; which yet are eminent properties of his nature, as himselfe proclaimes and declares. Exod. 34. 6, 7.

Wherefore the Lord goes further; and by the Workes of §. 6 his Providence in preserving and ruling the World which he made, discovers and reveales these Properties also. For whereas by cursing the earth, and filling all the Elements oftentimes with signes of his anger and indignation, he hath as the Apostle tells us. Rom. 1. 18. revealed from Heaven his wrath against all ungodlinesse and unrighteousnesse of men, yet not proceeding immediately p. 90to destroy all things, he hath manifested his Patience & Forbearance to all: this Paul Act. 14 16, 17. tels us He suffered all Nations to walke in their own wayes, yet he left not himselfe without witnesse, in that he did good, and gave raine from Heaven and fruitfull seasons, filling their hearts with food and gladnesse. A large account of his Goodnesse and Wisedome herein, the Psalmist gives us, Psal. 104. throughout. By these wayes he bare witnesse to his own Goodnesse and Patience: and so it is said, he endures with much long suffering &c Rom. 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 untill he was put into bbExod. 33. 22. 1 Cor. 10, 4.Exod 33:221 Cor 10:4the Rock, and that Rock was Christ. There are some of the most eminent and glorious Propertys of God, (I mean in the manifestation whereof he will be most glorious, otherwise his Propertys are not to be compared) that there is not the least glimpse to be attained of, out of the Lord Christ, but only by, and in him; and some that comparatively we have no light of, but in him, and of all the rest no true light, but by him.

Of the first sort, whereof not the least guesse and imagination can enter into the heart of man but only by Christ, are Love, and pardoning Mercy.

1. Love: I meane 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, 16. God is Love: that is not only of a loving and tender nature; but one that will exercise himselfe in a dispensation of his Love, Eternall Love 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 p. 91wisedome 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 foreign 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, ccforeign Arist. 2. Rhet. Quid autem misericordia, nisi alienae miseriae quaedam in nostro corde compassio: qua alicui … possumus subvenire compellimur? August: de Civit. Dei. lib. 9. cap. 5.that foreign 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: ddforeign. Jam. 3. 17.Jas 3:17his 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 p. 92tasted. Had not God set forth the Lord Christ, all the Angells in Heaven and men on Earth could not have apprehended, that foreign. 1 Pet. 1. 12.1 Pet 1:12there 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 Joh. 5. 23.John 5:23him 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.

p. 931. 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, foreign foreign: Homer. Il. τ.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 be diverted from sinners, without the interposing of a propitiation. Those who lay the necessity of satisfaction meerely upon the account of a free Act and determination of the Will of God, leave to my apprehension no just and indispensable ffVid. Diatrib. de Just. Vind.foundation for the death of Christ, but lay it upon a supposition of that which might have been otherwise. But plainly God in that he ggRom. 8. 32. Isa. 53 10. Heb. 10. 7, 8, 9. Rom. 1. 32. 2 Th. 1. 5, 6. Psal. 5. 5, 6. Hab. 1. 13. Ps. 119. 135.Rom 8:32Isa 53:10Heb 10:7Heb 10:8Heb 10:9Rom 1:32Rom 1:2Ps 5:5Ps 5:6Hab 1:13Ps 119:135spared not his only Sonne, but made his soule an offering for sinne, and would admit of no attonement but in his blood, hath abundantly manifested that it is of necessity to him, (his Holinesse and Righteousnesse requiring it,) to render indignation, wrath, tribulation and anguish unto sinne. And the knowledge of this naturallnesse of vindictive justice, with the necessity of its execution on supposition of sinne, is the only true and usefull knowledge of it. To look upon it, as that which God may exercise p. 94or forbeare, make his justice not a property of his nature, but a free Act of his will: And a will to punish, where one may doe otherwise without injustice, is rather ill will, then justice.

2. In the penalty inflicted on Christ for sinne, this Justice is farre more gloriously manifested then otherwise. To see indeed a World made hhGen. 3. 17. 18, 19. c. 8. 21. Rom. 8. 21, 22. 2 Pet. 2. 4, 5, 6. c. 3. 6. Jud. 6. 7.Gen 3:17Gen 3:18Gen 3:19Rom 8:21Rom 8:222 Pet 2:42 Pet 2:52 Pet 2:6Judg 6:7good and beautifull, wrapt up in wrath and curses, cloathed with thornes and briars, to see the whole beautifull Creation, made subject to vanity, given up to the bondage of Corruption, to heare it groane in paine under that burthen; to consider Legions of Angells most glorious and immortall creatures, cast downe into Hell, bound with chaines of Darknesse, and reserved for a more dreadfull judgement, for one sinne: to view the Ocean of the blood of soules spilt to Eternity on this account, will give some inlight into this thing. But what is all this to that view of it which may be had by a spirituall eye in the Lord Christ? all these things are wormes, and of no value in comparison of him. To see him, who is the ii1 Cor. 1. 20.1 Cor 1:20Wisdome of God, and the Power of God, alwaies kkMat. 3. 17.Matt 3:17beloved of the Father, to see him I say feare, llMat. 26. 37, 38. Mark. 14. 33. Luk. 22. 43, 44. Heb. 5. 7. Mat. 27. 51. Mar. 15. 33, 34.Matt 26:37Matt 26:38Mark 14:33Luke 22:43Luke 22:44Heb 5:7Matt 27:51Mark 15:33Mark 15:34and tremble, and bow, and sweat, and pray, and dye; to see him lifted up upon the crosse, 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 himselfe hanging between both, as if refused by both, and all this because our sinnes did mmIsa. 53. 6.Isa 53:6meet upon him; this of all things doth most abundantly manifest the severity of Gods vindictive justice. Here, or no where, is it to be learned.

2. His Patience, forbearance, and longsuffering 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.

1. The manner of its discovery; this indeed is evident to all that God doth not ordinarily, immediatly punish men upon their offences; It may be learn'd from his constant way in governing the World; Notwithstanding all provocations; yet he doth nnMat. 5. 45. Act. 14. 17, 18.Matt 5:45Acts 14:17Acts 14:18good to men, causing his Sunne to shine upon them, sending them raine and fruitfull seasons, filling their hearts with food and gladnesse. Whence it was easy for them to conclude, that there was in him abundance of goodnesse and forbearance, but all p. 95this is yet in much darknesse, being the exurgency of mens reasonings from their observations; yea the mannagement of it hath been such, as that it hath proved a snare allmost universally unto them towards whom it hath been exercised: Eccles. 8. 11. as well as a Temptation to them who have looked on, Job. 21 7. Psal: 73. 2, 3, 4, &c. Jerem. 12. 1. Hab. 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 kindnesse, and that he will exercise the same to sinners, he hath promised, sworne, and solemnly ingaged himselfe by Covenant. And that we may not hesitate about the ayme which he hath herein, there is a stable bottome and foundation of acting sutably to those gracious properties of his nature, held forth: viz. the Reconciliation and Attonement that is made in the blood of Christ. What ever discovery were made of the patience and Lenity of God unto us, yet if it were not withall revealed, that the other Properties of God, as his Justice and Revenge for sinne, had their actings also assigned to them to the full, there could be little consolation gathered from the former. And therefore though God may teach men his Goodnesse and forbearance, by sending them raine and fruitfull seasons, yet withall at the same time upon all occasions revealing his wrath from Heaven against the ungodlinesse of men, (Rom. 1. 18.) It is impossible that they should doe 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 attaine unto: With the present possession of good things administred 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 ooAnimula vagula blandula Hospes comesque corporis. Quae nunc abibis in loca Pallida, rigida, nudula? Nec ut soles dabis jocos. Had. Imp.bondage they were in by reason of death, and the darknesse attending it. The Law reveals no patience or forbearance in God: it speaks, as to the issue of transgressions, nothing but sword and fire, had not God interposed by an Act of Soveraignty. But now, as was said, with that Revelation of forbearance which we have in Christ, there is also a discovery of the Satisfaction of his Justice and wrath against sinne, so that we need not feare any actings from them, to enterfere with the workes of his Patience, which are so sweet unto us. Hence God is said to be in Christ reconciling the world to himselfe: 2 Cor. 5. 19. Manifesting himselfe in him, as p. 96one that hath now no more to doe, for the manifestation of all his Attributes, that is, for the glorifying of himselfe, but only to forbeare, reconcile, and pardon sinne in him.

2. In the nature of it; what is there in that forbearance, which out of Christ is revealed? meerely a not immediate punishing upon §. 14 the ppRom. 24, 5. 9. 22.offence; and withall giving and continuing tempor all mercies; such things as men are prone to abuse, and may perish with their bosomes full of them, to Eternity. That which lyes hid in Christ, and is revealed from him, is full of Love, sweetnesse, tendernesse, kindnesse, Grace. It is the Lords waiting to be gracious to sinners: waiting for an advantage to shew love and kindnesse for the most eminent endearing of a soule unto himselfe, Isa. 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 soule finds more sweetnesse in, then this: When it is experimentally convinced, that God from time to time hath 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 wisdome in all long suffering he hath mannaged all his dispensations towards him, to recover him from the power of the Devill, to rebuke and chasten his spirit for sinne, to endeare him unto himselfe; there is, I say, nothing of greater sweetnesse to the soule then this, and therefore the Apostle saies, Rom. 3. 25. that all is through the forbearance of God: God makes way for compleat forgivenesse of sinnes, through this his forbearance; which the other doth not.

3. They differ in their Ends and aymes. What is the ayme and designe of God in the dispensation of that forbearance, which is §. 15 manifested, and may be discovered out of Christ? the Apostle tells us Rom: 9. 22. What if God willing to shew his wrath, and to make his power known, endured with much longsuffering the vessells of wrath fitted for destruction? It was but to leave them inexcuseable, that his power, and wrath against sinne, might be manifested in their destruction. And therefore he calls it, a suffering of them to walk in their own wates, Act. 14. 16. which elsewhere he holds out as a most dreadfull judgement, to wit, in respect of that issue whereto it will certainly come, as Psal. 81. 12. I gave them up to their Lusts, and they walked in their own counsells, which is p. 97as dreadfull a ggEos, quibus indulgere videtur, quibus parcere, molles venturis malis deus format. Seneca cur bon. vir. mal. fiunt. cap. 4.ggPro dii immortales! cur interdum in hominum sceleribus maximis aut connivetis, aut praesentis fraudis paenas in diem reservatis: Cic, pro: Cael.condition as a creature is capable of falling into, in this world. And Act. 17. 30. he calls it a winking at the sinnes of their ignorance; as it were, taking no care nor thought of them in their dark condition, as it appears by the Antithesis, but now he commandeth all men every where to repent. He did not take so much notice of them then, as to command them to repent, by any cleare Revelation of his mind and will. And therefore the exhortation of the Apostle, Rom. 2 4. and despisest thou the riches of his goodnesse, and forbearance, and longsuffering, not knowing that the goodnesse of God leadeth thee to repentance? is spoken to the Jewes, who had advantages to learne the naturall tendency of that goodnesse and forbearance which God exercises in Christ, which indeed leads to Repentance, or else he doth in generall intimate, that in very Reason, men ought to make another use of those things, then usually they doe, and which he chargeth them withall, v. 5. but after thy hardnesse and impenitent heart, &c. At **foreign. Arrian. foreign.best then the patience of God unto men out of Christ, by reason of their own incorrigible stubbornesse, proves but like the waters of the River Phasis, that are sweet at the top, and bitter in the bottome: they swimme for a while in the sweet and good things of this life, (Luk. 16. 25.) wherewith being filled, they sinke to the depth of all bitternesse.

But now evidently and directly, the end of that Patience and forbearance of God, which is excercised in Christ, and discovered in him to us, is, the saving and bringing unto God, those, towards whom he is pleased to exercise them. And therefore Peter tells you. 2 Pet. 3. 9. that he is long suffering to us ward, not willing that any should perish, but that all should come to repentance, that is, all us towards whom he exercises forbearance, for that is the End of it, that his Will concerning our Repentance and Salvation, may be accomplished: and the nature of it with its end is well expressed, Isa. 54. 9. This is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more cover the earth, so have I sworn, that I would not be wroth &c. it is Gods taking a course in his infinite Wisdome and goodnesse, that we shall not p. 89be destroyed notwithstanding our sinnes: and therefore, Rom. 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 ray's 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 spirituall advantage, that learnes it not in him.

3. His Wisdome, his Infinite Wisdome, in mannaging things for his own Glory, and the good of them towards whom he hath §. 16 thoughts of Love. The Lord indeed hath laid out and manifested infinite Wisdome, ssSi amabilis est sapientia cum cognitione rerum conditarum, quam amabilis est sapientia quae condidit omnia ex nihilo? August. lib. Meditat. c. 18.in his Works of Creation, Providence, and governing of the World: in Wisdome hath he made all his Creatures, How manifold are his works? in Wisdome hath he made them all; the Earth is full of his riches, Psal. 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 Wonderfull in Counsell, and excellent in working, Isa. 28 29. His Law also is for ever to be admired, for the excellency of the Wisdome therein; Deut. 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 Wisdome and Knowledge of God, Rom. 11, 33. that is only hid in, and revealed by Christ. Hence as he is said to be the ttCor. 1. 20. 30Wisdome of God, and to be made unto us Wisdome, so the designe of God which is carried along in him, and revealed in the Gospell, is called the Wisdome of God, and a Mystery, even the hidden Wisdome which God ordained before the World was, which none of the Princes of this world knew, 1 Cor. 2. 7, 8. & Ephes. 3. 10. it is called the manifold Wisdome of God: and to discover the Depth and Riches of this Wisdome, he tells us in that verse, that it is such, that Principalities and Powers, that very Angells themselves could not in the least measure get any acquaintance with it, untill God by gathering of a Church of Sinners, did actually discover it. Hence Peter informes us that they who are so well acquainted with all the works of God, doe yet bow downe and desire with earnestnesse to look into these things; (the things of the Wisdome of God in the Gospell:) 1 Pet. 1. 13. It askes a man much Wisdome to p. 99make a curious work, fabrick and building, but if one shall come and deface it; to raise up the same building to more beauty and glory then ever, this is excellency of Wisdome indeed. God in the beginning made all things good, glorious and beautifull; When all things, had in innocency and beauty, the cleare ttGen. 1. 31.Gen 1:31impresse of his Wisdome and Goodnesse upon them, they were very glorious. Especially man, who was made for his speciall Glory: now all this beauty was defaced by sinne, and the whole uuGen. 3. 17, 18 Rom. 1. 18.Gen 3:17Gen 3:18Rom 1:18Creation rolled up in darkenesse, 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 **Exod. 33. v. 18, 19, 20. cap. 34, 6, 7, 8Exod 33:18Exod 33:19Exod 33:20pardoning 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 xxRo. 3. 24, 25Rom 3:24Rom 3:25Propitiation. It is also to our Advantage, we are more fully established in his favour, and are carried on towards a more exceeding yy2 Cor. 4, 17.2 Cor 4:17weight 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 zzJoh. 1. 16.John 1:16, 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 p. 100Glory 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 Allsufficient 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 p. 101being 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… p. 102Patient and full of forbearance, if the Glory of these is to be exalted in enduring the vessells of wrath fitted for destruction? nay what will it availe us to heare him proclaime himselfe the Lord, the Lord God aaEx. 34. 6, 7.Exod 34:6Exod 34:7Mercifull and Gracious, Abundant in Goodnesse and Truth, yet withall, that he will by no meanes cleare the guity; so shutting up the exercise of all his other Properties towards us upon the account of our iniquiry? Doubtlesse not at all. Under this naked consideration of the Propertys of God; Iustice will make men fly and hide, Gen. 3. Is. 2. 21. chap. 33. 15, 16. Patience render them obdurate, Eccles. 8. 11. Holinesse utterly deters them from all thoughts, of approach unto him. Joh. 24. 19. what reliese have we from thoughts of his immensity and omnipresence, if we have cause only to contrive how to fly from him? Psal. 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 hath glorified all his Propertys in a way of doing us good. Now this he hath done in Iesus Christ. In him hath he made his Iustice glorious, in making all our iniquities to bbIs. 53. 5, 6. Levit. 16. 21. Rom. 8. 32.Isa 53:5Isa 53:6Lev 16:21Rom 8:32meet upon him, causing him to beare them all, as the Scape Goat in the Wildernesse, not sparing him but giving him up to death for us all. So exalting his Iustice and Indignation against sinne, in a way of freeing us from the condemnation of it: Rom. 3. v. 25. Rom. 8. 33, 34. In him hath he made his Truth glorious, and his Faithfullnesse in the exact accomplishment of all his absolute threatnings and promises; that fountaine threat and commination, whence all others flow, Gen. 2. 17. in the day thou eatest thereof thou shalt dye the death, seconded with a Curse; Deut. 27. 26. Cursed is every one that continueth not &c. is in him accomplished, fullfilled, & the truth of God in them layd in a way to our good. He by the Grace of God tasted deathfor us, Heb. 2. 9. and so delivered us who were subject to death, v. 14. and he hath fullfilled the curse, by being made a curse for us, Gal. 3. 13. So that in his very threatnings, his Truth is made glorious in a way to our good. And for his Promises; They are all yea, and in him Amen, to the Glory of God by us, 2 Cor. 1. 20. And for his Mercy, Goodnesse, and the Riches of his Grace, how eminently are they made Glorious in Christ, and advanced for our good? God hath set him forth to declare his Righteousnesse for the forgivenesse of sinne: He hath made way in him for ever to exalt the Glory of his pardoning Mercy towards p. 103sinners. To manifest this, is the great designe of the Gospell, as Paul admirably sets it out Eph. 1. 5, 6, 7, 8. There must our soules come to an acquaintance with them, or for ever live in darknesse.

Now this is a Saving knowledge and full of Consolation; when we can see all the Propertys of God made Glorious and exalted in a way of doing us good. And this wisdome is hid only in Jesus Christ: hence when he desired his Father to Glorifie his name, Joh. 12. 24. to make in him his name, that is, his Nature, his Propertys, his Will, all glorious in that worke of Redemption he had in hand; he was instantly answered from Heaven, I have hoth glorified it, and will glorify it againe. He will giuegive it its utmost glory in him.

2. That God will yet exercise and lay out those Properties of his to the utmost in our behalfe. Though he hath made them §. 20 all glorious in a way that may tend to our good, yet it doth not absolutely follow that he will use them for our good: for doe we not see innumerable Persons perishing everlastingly, notwithstanding the manifestation of himselfe which God hath made in Christ. Wherefore further, God hath committed all his properties into the hand of Christ, if I may so say, to be managed in our behalfe, and for our good. He is the power of God, and the wisedome of God, he is the Lord our Righteousnesse, and 1 Cor. 1. 20. 30. Jerem. 23. 6.1 Cor 1:201 Cor 1:30Jer 23:6is made unto us of God, Wisedome and Righteousnesse, Sanctification and Redemption. Christ having glorifyed his Father in all his Attributes, he hath now the exercise of them committed to him, that he might be the Captaine of Salvation to them that doe believe. So that if in the Righteousnesse, the Goodnesse, the Love, the Mercy, the Allsufficiency of God, there be any thing that will doe us good, the Lord Jesus is fully interested with the dispensing of it in our behalfe. Hence God is said to be in him reconciling the world unto Himselfe 2 Cor. 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 Righteousnesse. Isa. 45. 24. 25. and this is the second thing required.

3. There remaineth only then, that these Attributes of God, §. 21 so manifested, and exercised, are powerfull 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 lesse I p. 104will be your God. In the Covenant God becomes our God, and we are his People: and thereby all his Attributes are ours also; and least that we should doubt, when once our eys are opened, to see in any measure the inconceivable difficulty that is in this thing, what inimaginable obstacles on all hands there lye against us, that all is not enough to deliver and save us, God hath I say wrapt it up in this expression: Gen. 17. 1. I am, saith he, God Almighty, Allsufficient! I am wholly able to performe all my undertakings, and to be thy exceeding great reward. I can remove c Saddai, Aquila interpretatur foreign, quod nos robustum & ad omnia perpetranda sufficientem possumus dicere: Hieron. Epist. 136.all difficulties, answer all objections, pardon all sinnes, conquer all opposition, I am God Allsufficient. Now you know in whom this Covenant and all the promises thereof are ratified, and in whose blood it is confirmed: towit in the Lord Christ alone; in him only, is God an Allsufficient God to any, and an exceeding great reward. And hence Christ himselfe is said to sove to the utmost them that come to God by him; Heb. 7. And these three things I say are required to be known, that we may have a saving acquaintance, and such as is attended with consolation, with any of the Properties of God; and all these being hid only in Christ, from him alone it is to be obtained.

This then is the first part of our first Demonstration, that all true, and sound Wisedome and Knowledge, is laid up in the Lord Christ, and from him alone to be obtained: because our Wisdome consisting in a maine part of it, in the Knowledge of God, his Nature and his Properties, this lyes wholy hid in Christ, nor can possibly be obtained but by him.

For the knowledge of our selves, which is the Second part of §. 22 our ddforeign. Arist.wisedome, this consists in these three things which our Saviour sends his Spirit to convince the world of: even sinne, Righteousnesse, and Judgment, Joh. 6. 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 p. 105this 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 eeforeign. Rom. 1. 12.Rom 1:12eePerfecto demum scelere, magnitudo ejus intellecta est. Tacit.eeforeign; R: foreign. Eurip.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 ffPrimus est deorum cultus, Deos credere: deinde reddere illis majestatem suam, reddere bonitatem, sine quâ nulla majestas est. Scire illos esse qui praesident mundo: qui universa vi sua temperant: qui humani generis tutelam gerunt. Senec Epist. 96.ffNe que honor ullus deberi potest deo, si nihil praestat colenti; nec ullus metus, si non irascitur non colenti. Lactan.ffRa…o antecedentem scelestum Deseruit pede paena claudo. Horat. Quo fugis Encelade? quascun que accesseris or as, Sub Jove semper eris, &c.ff—Hosce Evasisse putes, quos diri cons…ia facti Mens habet attonitos & caeco verbere caedit? Juvenal.ffforeign Philemon: juxta Clement. seu Diphil. juxta Justin: Martyr.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 Gal. 3. 19. Rom. 7, 13.Gal 3:19Rom 7:13whosoever 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 ggExod. 19. 18, 19, 20. Deut. 4. 11. Heb. 12. 18, 19, 20, 21.Exod 19:18Exod 19:19Exod 19:20Deut 4:11Heb 12:18Heb 12:19Heb 12:20Heb 12:21with dread, terrour, thunder, Earthquakes, fire, the sanction of it, p. 106in 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 p. 1072 Cor. 5. 21.2 Cor 5:21his 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 hhHeb. 10. 7. Isa. 53. 6.Heb 10:7Isa 53:6sinne be imputed to the deare sonne Zach. 13. 7.Zech 13:7of 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 l Lam. 3 35.Lam 3:35that 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 kkZach 13. 7.Zech 13:7fellow of the Lord of Hosts, this llRevel. 5. 5.Rev 5:5Lion of the Tribe of Judah, this mmPsal. 89. 19.Ps 89:19mighty one, the wisdome and power of God, to tremble, ooMath. 26. 37, 38. mark. 14. 30. 31. Luke 22. 24. Heb. 5. 7.Matt 26:37Matt 26:38Luke 22:24Heb 5:7sweat, cry, nnProv. 8. 22. 1 Cor. 1. 24.Prov 8:221 Cor 1:24pray, 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 redeeme all the World: but they erre not knowing the desert of sinne, nor the severity of the Justice of God. If one drop, lesse then was shed, one pang, lesse then was laid on, would have done it; those other dropps had p. 108not been shed, nor those other pangs laid on. God did not cruciate the dearly Beloved of his soule for nought. But there is more then all this.

It pleased God to ppIs. 53. 5, 6.Isa 53:5Isa 53:6bruise him, to put him to griefe, to make his soule an offering for sinne, and to powre out his life unto death. He qqPsal. 22. 1.Ps 22:1hid himselfe from him, was farre from the voyce of his cry, untill he cryed out, my God, my God, why host thou forsaken me? He made him rr2 Cor. 5. 21.2 Cor 5:21sinne, and a ssGal. 1. 13.Gal 1:13Curse 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 soule was heavy unto death; he that was the power of God, and the Wisdome of God went stooping under the burthen, untill the whole frame of nature seemed astonished at it. Now this, as I said before, that it discovered the Indignation of God against sinne, so it clearly holds out the desert of it. Would you then see the true demerit of sinne, take the measure of it, from the Mediation of Christ, especially his Crosse It brought him who was the Son of God, equall unto God, God blessed for ever, into the forme of a ttPhil. 2. 8.Phil 2:8Servant, who had not where to lay his head: it pursued him all his life, with afflictions and persecutions, & lastly brought him under the rod of God: there bruised him, and brake him, uu1 Cor. 2. 8.1 Cor 2:8sl…w the Lord of Life. Hence is deep humiliation for it upon the account of him whom we **Zach. 12, 10Zech 12:10have pierced. And this is the first spirituall view of sinne we have in Christ.

2. The Wisdome of understanding our impotency by reason of §. 27 sinne, is wrapped up in him. By our impotency I understand two things.

1. Our disability to make any Attonement with God for sinne.

2. Our disability to answer his mind and will, in all or any of the Obedience, that he requireth by Reason of sinne.

For the First, that alone is discovered in Christ. Many enquiries have the sonnes of men made after an Attonement, many wayes have they entered into, to accomplish it. After this they enquire, Mich 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 thousands Rivers of oyle; though dreadfull and tremendous, offering violence to nature, as to give my Children to the fire; will any of these things make an attonement? David doth positively indeed determine this businesse, p. 109Psal 49. 7, 8. none of them, of the best or richest of men, can by any meanes redeeme his Brother, nor give to God a ransome for him, for the Redemption of their soules is precious, and it ceaseth for ever. It cannot be done, no attonement can be made. Yet men would still be doeing, still attempting; hence did they heap up **Vid. Diatr. Just. Divin. cap. 3.Sacrifices, some costly, some bloody and inhumane. The Jews to this day, think that God was atton'd for sinne, by the sacrifices of Bulls and Goats, and the like: and the Socinians acknowledge no Attonement, but what consists in mens Repentance and new obedience. In the crosse of Christ, are the mouthes of all stopped as to this thing. For

1. God hath there discovered that no Sacrifices for sinne, though of his own appointment, could ever make them perfect that offered them, Heb. 10. 11. Those Sacrifices could never take away sinne; those services could never make them perfect that performed them, as to the Conscience, Heb. 9. 9. as the Apostle Ps. 40. 6, 7.Ps 40:6Ps 40:7proves Chap. 10. 1. and thence the Lord rejects all Sacrifices and offerings whatever, as to any such end and purpose, v. 6, 7, 8. Christ in their stead saying, Lo I come, and by him we are justified, from all, from which we could not be justified by the Law, Act. 13 34. God I say in Christ, hath condemned all Sacrifices, as wholly insufficient in the least to make an attonement for sinne. And how great a thing it was, to instruct the Sons of man in this Wisdome, the event hath manifested.

2. He hath also written vanity on all other endeavours whatever that have been undertaken for that purpose, (Rom. 3. 24, 25, 26.) by setting forth his only Sonne to be a propitiation, he leaves no doubt upon the spirits of men, that in themselves they could make no attonement. For if Righteousnesse were by the Law, then were Christ dead in vaine? To what purpose should he be made a propitiation, were not we our selves weake and without strength to any such purpose? so the Apostle argues Rom. 6. 6. when we had no power, then did he by death make an Attonement, as v 8, 9.

This Wisdome then is also hid in Christ: men may see by other helpes perhaps farr enough to fill them with dread and Astonishment, as those in Isa. 33. 14. But such a sight and view of it, as may lead a soule to any comfortable settlement about it; p. 110that 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 doe, what he ought to do; & for which he condemnes himself, if he doe it not, is no easy taske. Man rises up with all his power, to plead against a conviction of impotency. Not to mention the proud yyQuia unusquis que sibi virtutem acquirit; nem… sapientum, de ea gratias Deo egit. Cicer.conceits and expressions of the Philosophers, how many that would be called Christians, do yet creep by severall degrees, in the perswasion of a power of fulfilling the Law: and from whence indeed should men have this knowledge that we have not? Nature will not teach it, that is zzZ Natura sic apparet vitiata, ut hoc majoris vitii sit, non videre. Aug.proud and conceited, and it is one part of its pride, weaknesse, and corruption, not to know it at all. The Law will not teach it; for though that will shew us, what we have done amisse, yet it will not discover to us, that we could not doe better; yea by requiring exact obedience of us, it takes for granted, that such power is in us for that purpose; it takes no notice, that we have lost it, nor doth it concerne it so to doe; This then also lyes hid in the Lord Jesus, Rom. 8. 2, 3, 4. The Law of the spirit of Life in Christ Jesus, hath made me free from the Law of sinne and death. For what the Law could not doe, in that it was weak through the flesh, God sending his own Sonne, in the likenesse of sinfull flesh, and for sinne condemned sinne in the flesh: that the righteousnesse of the Law might be fulfilled in us: The Law can bring forth no 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?

p. 1113. 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, aaSee Treatise of Mortification.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 p. 112part 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 bbProv. 1. 31. Jerem. 17. 10.Prov 1:31Jer 17:10fruite 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 cc2 Thess, 1. 6recompense 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 ddEph. 1. 6.Eph 1:6Grace, 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 eeHeb. 8. 6, 7, 8, 9, 10, 11, 12, 13.Heb 8:6Heb 8:7Heb 8:8Heb 8:9Heb 8:10Heb 8:11Heb 8:12Heb 8:13God 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.

p. 1132. 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 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 Righteousnesse wherewith to appeare in the presence of this Righteous God: This more or lesse they are solicirous about all their days; and so as the Apostle speakes Heb. 2. 15. through the feare of death they are subject to bondage all their life. They are perplexed with feares about the Issue of their Righteousnesse, least it should end in death and destruction.

Unto men set upon this Inquiry, that which first and naturally presents it selfe, for their direction and assistance, assuredly promising them a Righteousnesse that will abide the triall of God, provided they will follow its direction, is the Law. The Law hath many faire pleas to prevaile with a Soule to close with it for a Righteousnesse before God. It was given out from God himselfe for that end and purpose; it contains the whole obedience that God requireth of any of the sonnes of men; it hath the promise of life annexed to it; doe this and live; the doers of the Law are justified; and if thou wilt enter into life keep the Commandements; yea it is most certaine that it must be wholly fullfilled, if we ever think to stand with boldnesse before God. This being some part of the plea of the Law, there is no man that seeks after Righteousnesse but doth one time or another attend to it, and attempt its direction: many do it every day, who yet will not own that so they doe. This then they set themselves about; labouring to correct their lives, amend their ways, performe the dutys required, and so follow after a Righteousnesse according to the prescript of the Law. And in this course doe many men continue long with much perplexity; sometimes hopeing, p. 114oftener fearing, sometimes ready to give quite over, sometimes vowing to continue, (their Consciences being no way satisfyed; nor Rightiousnesse in any measure attained) all their days: After they have wearied themselves, perhaps for a long season, in the largenesse of their ways, they come at length, with feare, trembling and disappointment to that conclusion of the Apostle, by the workes of the Law no flesh is Justifyed; and with dread Cry, that if God marke what is done a misse, there is no standing before him. That they have this Issue the Apostle witnesseth; ffforeign.Rom. 9. 31, 32. Israel who followed after the Law of Righteousnesse, attained not to the Law of Righteousnesse, wherefore! because they sought it not by faith, but as it were by the workes of the Law: it was not solely for want of indeavour in themselves that they were disappointed, for they earnestly followed after the Law of Righteousnesse, but from the nature of the thing it self, it would not beare it; Righteousnesse was not to be obtained that way: for saith the Apostle, if they which are of the Law be heires, faith is made void, and the Promise made of none effect, because the. Law worketh wrath, Rom. 4. 14, 15. The Law it selfe is now such as that it cannot give life Gal. 3. 21. If there had been a Law given which would have given life, verily Righteousnesse 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 sinne, that is, it is very true, and the Scripture affirmes 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 himselfe found fault with this way of attaining Righteousnesse, Heb. 8. 7, 8. ggforeignHe complaines of it, that is, he declares it insufficient for that End and Purpose.

Now there are two considerations that discover unto men the vanity and hopelesnesse of seeking Righteousnesse in this path. §. 32

1. That they have already sinned, for all have sinned and come short of the Glory of God; Rom 3. 23. hhforeign. Rom. 3. 23. foreign. Rom. 5. 12.Rom 3:23Rom 5:12this they are sufficiently sensible of; that allthough they could for the time to come, fullfill the whole Law, yet there is a score, a reckoning, upon them already; that they know not how to Answer for. Do they consult their guide, the iiDeut. 27. 26 Gal. 3. 10.Deut 27:26Gal 3:10Law it selfe, how they may be eased of the account that is past; it hath not one word of Direction, p. 115or Consolation, but bids them prepare to dye; the sentence is gone forth, and there is no escaping.

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 labour is lost, by the kkGal. 3. 11, 12Gal 3:11Gal 3:12workes of the Law shall no flesh be justified.

Wherefore Secondly, being thus disappointed by the severity §. 33 and inexorablenesse of the Law, men generally betake 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 wayes of Attonement to satisfy God, and helping out the rest with hopes of Mercy. Not to insist on the ways of Attonement and expiation which the Gentiles had pitched on, nor on the many wayes and inventions by works satisfactory of 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 Righteousnesse, partly by an endeavour to satisfy for what is past, and partly by hoping after Generall Mercy. This the Apostle calls a seeking for it, as it were by the works of the Law; Rom. 9. 32. llforeign.not directly, but as it were by the works of the Law; making up one thing with another. And he tells us what Issue they have in this businesse, Chap. 10. 3. Being ignorant of the Righteousnesse of God, and seeking to establish their own Righteousnesse, they were not subject to the Righteousnesse of God. They were by it Enemies to the Righteousnesse of God. The ground of this going about to establish their own Righteousnesse, was, that they were ignorant of the righteousnesse of God; had they known the Righteousnesse of God, and what exact conformity to his will he requireth, they had never undertaken such a fruitlesse businesse, 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 doe, something they hope for; some old faults they will buy of with new obedience. And this pacifies their Consciences for a season; but when the Spirit comes to convince them of Righteousnesse, neither will this hold; wherefore,

p. 1163. 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 unlesse that be satisfied, that nothing from thence shall ever be laied to their charge, it is altogether in vaine, once to seek after an appearance in the presence of God.

2. As Creatures, made to a supernaturall and Eternall 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 compasse of their own endeavours, and the Assistance which they have formerly rested on, if their Eternall condition be of any concernment to them, their Wisdome is, to find out a Righteousnesse that may Answer both these to the utmost.

Now both these are to be had only in the Lord Christ, who is our Righteousnesse; This Wisdome, and all the Treasures of it, are hid in him.

1. He Expiates former iniquities, he satisfies for sinne, and procures Remission of it: Rom. 3. 24, 25. Being justified freely by his grace, through the redemption that is in Jesus Christ: Whom God hath set forth to be a propitiation, through faith in his bloud, to declare his Righteousnesse for the remission of sins that are past, through the forbearance of God. All we like sheep &c. Isa. 53. 5, 6. In his bloud we have Redemption, the forgivenesse of sinnes, Ephes. 1. 7. God spared not him, but gave him &c. Rom. 8. 32. This, even this alone is our Righteousnesse, as to that first part of it which consists in the removall of the whole guilt of sinne, 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 condemne us: Rom. 8. 31, 34. there being no condemnation to them that are in Christ Jesus: v. 1. we are purged by the Sacrifice of Christ, so as to have no more Conscience of sinne, Heb. 10. 2. that is, troubles in Conscience about it. This Wisdome is hid only in the Lord Jesus; in him alone is there an Attonement discovered: and give me the Wisdome which shall cut all scores concerning sinne, and let the world take what remaines. But

p. 1172. There is yet something more required: it is not enough that we are not guilty. We must also be Actually Righteous: not only all sinne is to be answered for, but all Righteousnesse is to be fulfilled; by taking away the guilt of sinne, we are as persons innocent, but somthing more is required to make us to be considered as persons obedient. I know nothing to teach me that an innocent person shall goe to heaven, be rewarded, if he be no more but so. Adam was innocent at his first Creation, but he was to doe this, to keep the Commandements before he entred into life, he had no Title to Life by Innocency. 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 Soules 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. Rom. 5. 10. his Death reconciled us, then are we saved by his life. The Actuall Obedience which he yeelded to the whole Law of God, is that Righteousnesse whereby we are saved; If so be we are found in him, not having on our own Righteousnesse which is of the Law, but the Righteousnesse which is of God by Faith, Phil 3. 9. This I shall have occasion to handle more at large hereafter.

To returne then. It is not I suppose any difficult taske, to perswade men convinced of Immortality and judgement to come, that the maine of their Wisdome lyes in this, even to find out such a Righteousnes as will accompany them for ever, and abide the severe triall of God himself. Now all the Wisdome of the world is but folly, as to the discovery of this thing. The utmost that mans Wisdome can doe, is but to find out most wretched, burthensome, and vexatious wayes of perishing eternally. All the treasures of this Wisdome are hid in Christ, He of God is made unto us Wisdome, and Righteousnes, 1 Cor. 1. 30.

3. Come we to the last thing which I shall but touch upon, §. 34 and that is Judgement: The true Wisdome 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. Of what concernment this is to us to know, I shall not speake; It p. 118is that, whose mmCaesar haec disserit, credo falsa existimans ea quae de inferis memorantur, diverso itinere malos a bonis loca tetra, inculta faeda at que formidolosa habere: Cato. apud. Salust. bell. Catit. foreign. Plat. in Phaed.influence upon the sonnes of men, is the principle of their discriminating themselves from the beasts that perish Neither shall I insist on the nnDevenêre locos laetos, & amaena vieta Fortunatorum nemorum, sedes que beatas &c. Virg. Aen. 6.obscure intimations of it, which are given by the present proceedings of Providence in governing the World, nor that greater light of it, which shines in the threats and promises of the Law. The Wisdome 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 wayes: 1. by his Death: 2. by his Resurrection.

1. By his Death: God in the death of Christ, punishing and condemning sinne in the flesh of his own Sonne, in the fight of Men, Angells and Divells, hath given an abundant Assurance of a Righteous and universall Judgement to come; wherefore, or upon what account imaginable, could he be induced to lay such load on him, but that he will certainly reckon one day with the Sons of Men for all their works, wayes and walkings before him? The death of Christ is a most solemne Exemplar of the last judgement. Those who owne him to be the Son of God, will not deny a judgement to come.

2. By his Resurrection, Act. 17. 31. foreign, He hath given faith and assurance of this thing to all, by raising Christ from the dead, having appointed him to be the judge of all, in whom, and by whom he will judge the World in Righteousnesse. And then

Lastly, for the manner of it; that it shall be by him who hath loved us, and given himselfe for us, who is himselfe the Righteousnesse that he requires at our hands; and on the other side by him who hath been, in his person, grace, ways, worship, Servants reviled, despised, contemned, by the men of the World, which holds out unspeakable consolation on the one hand, and terrour on the other: so that the Wisdome of this also is hid in Christ.

And this is the Second part of our First Demonstration. Thus the knowledge of our selves in reference to our supernaturall p. 119end, is no small portion of our Wisdome. The things of the greatest concernment hereunto, are Sinne, Righteousnesse, and Iudgement, the Wisdome of all which, is alone hid in the Lord Jesus. which was to be proved.

3. The 3^d part of of our Wisdome is to walk with God; now that one may walke with another, Five things are required. §. 35 1. Agreement, 2. Acquaintance, 3. Strength, 4 Boldnesse. 5. An ayming at the same End. And all these, with the Wisdome of them, are hid in the Lord Jesus.

1. Agreement. The Prophet tells us, that two cannot walke together unlesse they be agreed, Amos 3. 3. Untill Agreement be made there is no communion, no walking together, God and man, by nature (or whilest man is in the state of nature) are at the Rom. 1. 18.Rom 1:18greatest enmity; He declares nothing to us but wrath, whence we are said to be Children of it, that is, borne obnoxious to it, Ephes. 2 3. and whilest we remain in that condition, the wrath of God abideth on us, Joh 3. 36. All the discovery that God makes of himselfe unto us, is, that he is unexpressibly provoked, and therefore preparing wrath against the day of wrath, and the Revelation of his Righteous Judgements; the Day of his and sinners meeting, is called the day of wrath: Rom. 2. 5, 6. Neither doe we come short in our enmity against him, yea we first began it, Ephes. 7. 29and we continue longest in it. To expresse this Enmity, the Apostle tells us, that our very minds, the best part of us, are Enmity against God, Rom. 8. 7, 8 and that we neither are, nor will, nor can be subject to him, our Enmity manifesting it selfe by Universall Rebellion against him, what ever we doe that seems otherwise, is but hypocrisy or flattery, yea it is a part of this Enmity to lessen it. In this state the Wisdome of walking with God must needs be most remote from the soule; He is oo1 John 1. 5. foreign. John 1. 5. Ephes. 5. 8. Ephes. 2. 3. Exod. 15. 11. 1 Joh. 4. 8. Tit. 3. 3.1 John 1:5John 1:5Eph 5:8Eph 2:3Exod 15:111 John 4:8Titus 3:3light, and in him is no darknesse at all: we are darknesse, and in us there is no light at all. He is life, a living God; we are dead, dead sinners, dead in trespasses and sinne: He is Holinesse and glorious in it; we wholly defiled, an abominable thing: he is Love, we full of hatred, hating and being hated. Surely this is no foundation for agreement, or upon that, of walking together, nothing can be more remote then this frame from such a condition The foundation then of this, I say, is laid in Christ, hid in Christ, He, faith the Apostle, is our peace, he hath made peace for us, Ephes. p. 1202. 14, 15. he slew the Enmity, in his own body on the Crosse, v. 16.

1. He takes out of the way the cause of the enmity that was between God and us; Sinne and the curse of the Law: Dan. 9. 24. He makes an end of sinne; and that by making Attonen ent for iniquity; and he blotteth out the hand writing of Ordinances, Col. 2. 24. redeeming us from the Curse by being made a Curse for us, Gal. 3. 13.

2. He destroys him who would continue the enmity, and make the breach wider. Heb 2. 14 through death he destroyd him that had the power of death, that is, the Divell: and Col. 2. 14 spoiled principalities and powers.

3. He made Reconciliation for the sinnes of the People, Heb. 2. 17. he made by his blood an Attonement with God, to turne away that wrath which was due to us, so making peace: hereupon God is said to be in Christ, reconciling the world unto himselfe, 2 Cor. 5. 19. being reconciled himselfe v 18. he lays down the enmity on his part and proceeds to what remaines, to slay the enmity on our part, that we also may be reconciled: and this also

4. He doth; for Rom. 5. 11. by our Lord Jesus Christ we doe receive the Attonement, 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 accesse unto the Father Ephes. 2. 18. Now the whole wisdome 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 our selves in battell array against that fire; if we are brought together we are consum'd. All our approachings 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 quarrell §. 36 between them, no enmity, but if they are meer strangers one to another, they passe by, without the least Communion together. It p. 121doth 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 & a great part of our enmity. Our understandings are darkned, and we are alienated from the life of God, &c Ephes. 4. 18. This also then must be added, if we ever come to walke with God, which is our Wisdome. And this also is hid in the Lord Christ, and comes forth from him. It is true there are sundry other meanes, as his Word, and his Workes, that God hath given the Sonnes of men, to make a discovery of himselfe unto them, and to give them some acquaintance with him, that as the Apostle speakes Act. 17. 27. They should seek the Lord, if haply they might find; but yet as that knowledge of God, which we have by his workes, is but very weak & imperfect, so that which we have by the Word, the letter of it, by reason of our blindnesse, is not saving to us if we have no other helpe: for though that be light as the Sun in the firmament, yet if we have no eyes in our heads, what can it availe us? No saving acquaintance with him, that may direct us to walke with him can be obtained. This also is hid in the Lord Jesus, and comes forth from him: 1 Joh. 5. 20. He hath given us this understanding, that we should know him that is true: all other light whatever without his giving us an understanding, will not doe it. He is the true light, which lighteth every one that is enlightened Joh. 15. Luk. 24. 45. he opens our understandings that we may understand the Scriptures; none hath known God at any time, but he hath revealed him. 1 Joh. 18. God dwells in that light which no man can approach unto, 1 Tim. 6. 26. None hath 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 voyce of God at any time, nor seen his shape Ioh. 5. 37. they had no manner of spirituall 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 Kindnesse, Patience, Grace and pardoning Mercy, on which knowledge of him alone we can walke 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 walke with God: God did at the beginning assigned us a path to walke p. 122in with him: even the path of Innocency and exact Holinesse in a Covenant of workes. This path by sinne, is so filled with thornes 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 walke in, must be found out, if ever we think to hold communion with God. And this also lys 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 walke one step with God in. And therefore the holy Ghost tells us, that Christ hath consecrated, dedicated, and set apart for that purpose, a new and living way into the holyest of all, Heb. 10. 20. a new one, for the first old one was uselesse, a living one, for the other is dead: therefore saith he v. 22. let us draw neer; having a way to walke in, let us draw neere. And this way that he hath prepared is no other but himselfe, Ioh. 14. 5. in answer to them, who would goe to the Father, and hold Communion with him, he tells them, I am the way and no man cometh to the Father, but by me. He is the medium of all Communication between God and us: In him we meet, in him we walke: all influences of Love, Kindesse, Mercy, from God to us, are through him; all our returnes 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, Isa. 35. 8. an high way, a way of Holinesse, a way that none can erre in, that once enter it; which is further set out Isa. 42. 16. All other ways, all paths but this, go down to the chambers of death: they all lead to walke contrary to God.

4. But suppose all this, that Agreement be made, Acquaintance given, and a way provided, yet if we have no Strength §. 38 to walke in that way, what will all this availe us; This also then must be added, Of our selves we are of no strength, Rom. 5. 6. poore weakelings, not able to goe a step in the ways of God: when we are set in the way either we throw our selves down, or Temptations cast us down; and we make no progresse: and the Lord Iesus tells us plainely, that without him we can doe nothing Ioh. 15. 5. not any thing at all, that shall have the least acceptation with God. Neither can all the creatures; in Heaven & Earth yeild us the least assistance. Mens contending to do it in their own power, comes to nothing: This part of this Wisdome also is hid in Christ. All strength to walke p. 123with God, is from him; I can doe all things through Christ that strengthneth me, saith Saint Paul, Phil. 4. 12. who denys that of our selves we have any sufficiency 2 Cor. 3. 5. We that can doe nothing in our selves, we are such weaklings, can doe all things in Jesus Christ, as Giants; and therefore in him, we are, against all oppositions in our way, more than Conquerours, Rom. 8. 37. and that because from his fullnesse, we receive Grace for Grace, Joh. 1. 16. From him have we the Spirit of life and power, whereby, he beares us, 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 arme and teaches us to goe, untill he lead us on to perfection. He hath milke 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 walke with §. 39. Heb. 12. 31. God; even our God, who is a consuming fire? 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 dye? Can any but with extreame horrour, think of that dreadfull appearance, that he made unto them of old upon Mount Sinai; untill Moses himself who was their Mediator, said I exceedingly feare, and quake Heb. 12. 21. and all the people said, let not God speake with us, least we dye Exod. 20. 19. Nay though men have apprehensions of the Goodnesse and kindnesse of God, yet upon any discovery of his Glory, how doe they tremble and are filled with dread and astonishment? Hath it not been so with the choisest of his Saints, Heb. 3. 16. Isa. 6. 5. Job. 42. 5, 6. whence then, should we take to our selves this boldnesse to walke with God? This the Apostle will informe us in Heb. 10 19. it is by the blood of Jesus; so Ephes. 3 12. in him we have boldnesse; and accesse with confidence, not standing a farre off, like the people at the giving of the Law, but drawing nigh to God with boldnesse, and that upon this account. The dread and terrour of God, entred by sinne. Adam had not the least thought of hiding himselfe untill he had sinned. The guilt of sinne 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 horrour at an apprehension of his presence, fearing that he is p. 124come to call their sinnes to remembrance. Now the Lord Jesus by the Sacrifice and the Attonement that he hath made, hath taken away this Conscience of sinne; that is, a dread of revenge from God, upon the account of the guilt thereof. He hath removed the slaying sword of the Law, and on that account gives us great boldnesse with God; discovering him unto us now, no longer as a revenging Judge, but as a tender, mercifull, and reconciled Father, Moreover, wherereas there is on us by nature a Spirit of Bondage, filling us with innumerable tormenting feares, he takes it a way, and gives us the Spirit of Adoption, whereby we cry Abba Father, & behave our selves with Confidence and gracious boldnesse as Children: for where the Spirit of God is, there is Liberty 2 Cor. 3. 17. That is, a freedome from all that dread and terrour, which the Administration of the Law brought with it. Now as there is no sinne that God will more severely revenge then any boldnesse that man takes with him out of Christ, so there is no grace more acceptable to him then that boldnesse, which he is pleased to afford us in the blood of Jesus. There is then

6. But one thing more to adde, and that is, that two cannot walke together, unlesse they have the same designe in hand, §. 40 and ayme 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 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 p. 125are 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 ppforeign. Plato in Cratyle.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 p. 126Generall 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 Gal. 10. 3. &c.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, p. 127darknesse, 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 ggforeign. Zenoph. ap…l… pro Socrat.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? foreign 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 lived was counted an inestimable happinesse, dyed like a foole, sacrificing a Cock to Aesculapius. And another, that Jesus Christ alone is the true light that lighteth us Joh. 1. 9. And there is not any that hath any true light but what is imdiately from him. After all the learning of men, if they have nothing else, they are still naturall men and perceive not the things of God. Their light is still but darknesse, and how great is that darknesse? It is the Lord Jesus alone who is annointed to open the eyes of the blind. Men cannot Spiritualize a notion, nor lay it in any order, to the Glorifying of God. After all their indeavours they are still blind and darke, yea darkenesse it selfe, knowing nothing as they should. I know how the men of these attainments are apt to say, are we blind also? with great contempt of others; but God hath blasted all their pride; where (saith he) is the wise? where the Scribe &c. 1 Cor. 1. 20. I shall not adde what Paul hath further cautioned us to the p. 128O Sapientia superba irridens Christum crucifixum. August. Expos. in Joh. Trac. 2. de cap. 1.seeming condemning of ttHaereses a Philosophia subornantur: inde Aeones, formae, & nescio quae, trinitas hominum apud Valentinum, Plat onicus fue rat; inde Marcionis deus melior de tranquilitate; a stoicis venerat: & ubi anima interire dicarur, ab epicureis observatur, & ut carnis restitutio negetur, de u na omnium philosophorum schola sumitur:—quid ergo Athenis & Hierosolomis? quid Academiae & Ecclesiae? quid Haereticis & Christianis? nostra institutio de porticu Solomonis est: nobis curiositate non opus est post Jesum Christum; nec inquisitione post evangelium: cum credimus, nihil desideramus ultra credere: hoc enim prius credimus, non esse quod ultra credere debemus. Tertul. de praescript. ad Haeret.tt—foreign Just. Mart. ad Graet. Cohort.Philosophy as being fitted to make spoyle of soules; nor what Tertullian with some other of the Ancients have spoken of it; being very confident, that it was the abuse and not the true use and advantage of it, that they opposed. But

2. The darkenesse 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 hath attained to the greatest height of Literature, yet if he hath nothing else, if he have not Christ, is as much under the curse of blindnesse, ignorance, stupidity, dulnes, as the poorest, silliest soule in the world. The curse is only removed in him who was made a curse for us. Every thing that is penall is taken away only by him, on whom all our sinnes did meet in a way of punnishment, yea upon this Account. The more Abilityes the mind is furnished withall, the more it closes with the curse, and strengthens it selfe to act its enmity against God. All that it receives doth but helpe 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 wisedome we are enquiring after.

There be sundry other things whereby it were easy to blurre p. 129§. 45. foreign: Greg. Naz. Car. 1. de reb. suis.the countenance of this wisedome, and from its intricacy, difficulty, uncertainty, unsatisfactorinesse, betraying its followers into that which they most professe to avoid, blindnesse and folly, to write upon it vanity and vexation of Spirit I hope I shall not need to adde any thing to cleare my selfe 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 crowne upon his head.

2. Neither can the Second part of the choisest wisedome out of Christ attaine the peculiar end whereunto it is appointed; and that is Prudence in the mannagement of Civill affaires, then which no perishing thing is more Glorious, nothing more usefull for the common good of humane kind. Now the immediate End of this prudence is to keep the rationall world in bounds and order, to draw circles about the Sonnes of men, and to keep them from passing their alotted bounds and limits, to the mutuall 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 Summe and aime of all Wisdome below is, to cause all things to move in their proper Sphere, whereby it would be impossible there should be any more enterfering, then is in the Celestiall Orbes, notwithstanding all their divers and various motions; To keep all to their own alotments, within the compasse of the lines that are fallen unto them is the speciall end of this wisedome.

Now it will be a very easy taske to demonstrate, that all Civill Prudence, whatever, (besides the vexation of its attainment, **foreign Excep. ex Nicostrat.and losse being attained) is no way able to compasse this end. The present condition of affaires throughout the World, as also that of former ages, will abundantly testify it, but I shall further discover the vanity of it for this End, in some few Observations; and the

1. First is, That through the Righteous Judgement of God lopping off the top, flowers of the pride of men, it frequently comes to passe, that those who are furnished with the greatest p. 130Abilities in this kind, do lay them out to a direct contrary End, unto that which is their proper naturall tendency and ayme, 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 wisedome is to keep it in quietnesse. This seems to be a curse that God hath spread upon the wisedome 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 hath made this a constant path towards the advancement of his own Glory; even to leven the Wisedome and the councells of the wisest of the Sonnes of men, with solly and madnesse, that they shall in the depth of their pollicy advise things for the compassing of the ends they doe propose, as unsuitable as any thing that could proceed out of the mouth of a Isthuc est sapere, non quod ante pedes modo est, Videre, sed etiam illa quae futura sunt, Prospicere. Teren. Adelp.Child or a foole, and as directly tending to their own disappointment and ruine as any thing that could be invented against them. He destroyes the wisedome of the wise, and brings to nothing the understanding of the prudent, 1 Cor. 1. 19. This he largely describes Is. 19. 11, 12, 13, 14. drunkennesse and staggering is the Issue of all their wisedome: and that upon this account, the Lord gives them the spirit of giddinesse. So also Job. 5. 12, 13, 14. They meet with darkenesse in the day time: when all things seem cleare about them, and a man would wonder how men should Isa. 29. 14. 47. 10. Jerem. 49. 7. Obad. 8.Isa 29:14Isa 29:47Isa 29:10Jer 49:7Obad 1:8misse their way, then will God make it darkenesse to such as these; so Psal. 33. 10. Hence God as it were sets them at worke, and undertakes their disappointment, Isa 8. 9, 10. Goe about your Councells saith the Lord, and I will take order that it shall come to nought. And Psal. 2. 3, 4; When men are deep at their plots and contrivances, God is said to have them in derision, to laugh them to scorne; seeing the poor wormes industriously working out their own ruine. Never was this made more cleare, then in the days wherein we live; scarsely have any wise men been brought to destruction but it hath evidently been through their own folly: neither hath the wisest councell of most, been one jot better then madnesse.

3. That this wisedome which should tend to universall quietnesse, hath allmost constantly given universall disquietnesse unto p. 131themselves, in whom it hath been most eminent. In much wisedome is much griefe; Ecles. 1. 18. And in the issue, some of them have made away with themselves, as Ahithophel, & the most of them have been violently dispatched by others. There is indeed no end of the folly Prudens futuri temporis exitum Caliginosa nocte premit Deus, Ridetque si mortalis ultra Fas trepidat. Horat.of this wisdome. 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, vigilancy and foresight. Mean men that have learned to adore what is above them, reverence the meetings and conferences of those who are in Greatnesse and esteem. Their weaknesse and folly is little known; where this wisedome hath been most eminent, it hath dwelt so close upon the borders of Atheisme, been attended with such falsenesse and injustice, that it hath made its possessors: wicked and infamous.

I shall not need to give any more instances to manifest the insufficiency of this wisedome for the attainning of its own peculiar, and immediate End. This is the vanity of any thing whatever, that it comes short of the marke it is directed unto. It is farre then from being true and solid Wisedome, seeing on the forehead thereof you may read disappointment.

And this is the first Reason why true wisedome cannot consist in either of these, because they come short even of the particular and immediate ends they ayme at. But

2. Both these in conjunction, with their utmost immprovement, are not able to reach the true generall end of wisedome. This Assertion §. 48 also falleth under an easy demonstration; and it were a facile thing to discover their disabilility and unsuitablenesse for the true end of wisedome: but it is so professedly done by him who had the largest portion of both of any of the Sornes of men (Solomon in his Preacher) that I shall not any further, insist upon it.

To draw then unto a close; If true and solid wisedome is not in the least to be found amongst these, if the pearle be not bid in this feild, if these two are but vanity & disappointment, it cannot but be to no purpose to seek for it in any thing else below, p. 132these being amongst them incomparably the most excellent, and therefore with one accord let us set the crown of this Wisedom 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 cheerfull entertainment of, and delight in the Lord Jesus, is the ayme thereof. If all wiseome 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 claime thereto, are folly and vanity, let them that would be wise learne where to repose their soules.