Owen, Of Communion With God, File 10
(... continued from File 9)
Chapter 3 (Digression 2, file 1)
Digression 2. All solid wisdom laid up in Christ - True
wisdom, wherein it consists - Knowledge of God, in
Christ only to be obtained - What of God may be known
by his works - Some properties of God not discovered
but in Christ only; love, mercy - Others not fully but
in him; as vindictive justice, patience, wisdom, all-
sufficiency - No property of God savingly known but in
Christ - What is required to a saving knowledge of the
properties of God - No true knowledge of ourselves but
in Christ - Knowledge of ourselves, wherein it con-
sisteth - Knowledge of sin, how to be had in Christ;
also of righteousness and of judgement - The wisdom of
walking with God hid in Christ - What is required
thereunto - Other pretenders to the title of wisdom
examined and rejected Christ alone exalted.
A second consideration of the excellencies of Christ,
serving to endear the hearts of them who stand with him in the
relation insisted on, arises from that which, in the mistaken
apprehension of it, is the great darling of men, and in its
true notion the great aim of the saints; which is wisdom and
knowledge. Let it be evinced that all true and solid knowledge
is laid up in, and is only to be attained from and by, the
Lord Jesus Christ; and the hearts of men, if they are but true
to themselves and their most predominate principles, must
needs be engaged to him. This is the great design of all men,
taken off from professed slavery to the world, and the pursuit
of sensual, licentious courses, - that they maybe wise: and
what ways the generality of men engage in for the compassing
of that end shall be afterward considered. To the glory and
honour of our dear Lord Jesus Christ, and the establishment of
our hearts in communion with him, the design of this
digression is to evince that all wisdom is laid up in him, and
that from him alone it is to be obtained.
1 Cor. 1: 24, the Holy Ghost tells us that "Christ is the
power of God, and the wisdom of God:" not the essential Wisdom
of God, as he is the eternal Son of the Father (upon which
account he is called "Wisdom" in the Proverbs, chap. 8: 22,
23); but as he is crucified, verse 23. As he is crucified, so
he is the wisdom of God; that is, all that wisdom which God
layeth forth for the discovery and manifestation of himself,
and for the saving of sinners, which makes foolish all the
wisdom of the world, - that is all in Christ crucified; held
out in him, by him, and to be obtained only from him. And
thereby in him do we see the glory of God, 2 Cor. 3: 18. For
he is not only said to be "the wisdom of God," but also to be
"made unto us wisdom," 1 Cor. 1: 30. He is made, not by
creation, but ordination and appointment, wisdom unto us; not
only by teaching us wisdom (by a metonymy of the effect for
the cause), as he is the great prophet of his church, but also
because by the knowing of him we become acquainted with the
wisdom of God, - which is our wisdom; which is a metonymy of
the adjunct. This, however verily promised, is thus only to be
had. The sum of what is contended for is asserted in terms,
Col. 2: 3, "In him are hid all the treasures of wisdom and
knowledge."
There are two things that might seem to have some colour
in claiming a title and interest in this business: - 1. Civil
wisdom and prudence, for the management of affairs; 2. Ability
of learning and literature; - but God rejecteth both these, as
of no use at all to the end and intent of true wisdom indeed.
There is in the world that which is called "understanding;"
but it comes to nothing. There is that which is called
"wisdom;" but it is turned into folly, 1 Cor. 1: 19, 20, "God
brings to nothing the understanding of the prudent, and makes
foolish this wisdom of the world." And if there be neither
wisdom nor knowledge (as doubtless there is not), without the
knowledge of God, Jer. 8: 9, it is all shut up in the Lord
Jesus Christ: "No man has seen God at any time; the only
begotten Son, which is in the bosom of the Father, he has
revealed him." He is not seen at another time, John 1: 18, nor
known upon any other account, but only the revelation of the
Son. He has manifested him from his own bosom; and therefore,
verse 9, it is said that he is "the true Light, which lighteth
every man that comes into the world," the true Light, which
has it in himself: and none has any but from him; and all have
it who come unto him. He who does not so, is in darkness.
The sum of all true wisdom and knowledge may be reduced to
these three heads: - 1. The knowledge of God, his nature and
his properties. 2. The knowledge of ourselves in reference to
the will of God concerning us. 3. Skill to walk in communion
with God: -
I. The knowledge of the works of God, and the chief end of
all, does necessarily attend these. 1. In these three is
summed up all true wisdom and knowledge; and, 2, - Not any of
them is to any purpose to be obtained, or is manifested, but
only in and by the Lord Christ: -
1. God, by the work of the creation, by the creation
itself, did reveal himself in many of his properties unto his
creatures capable of his knowledge; - his power, his goodness,
his wisdom, his all- sufficiency, are thereby known. This the
apostle asserts, Rom. 1: 19- 21. Verse 19, he calls it "to
gnoston tou Theou", - verse 20, that is, his eternal power and
Godhead; and verse 21, a knowing of God: and 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 good, there could be no place for the
exercise of any of these properties, or manifestation of them.
The whole fabric of heaven and earth considered in itself, 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 himself proclaims and declares, Exod. 34: 6, 7.
Wherefore the Lord goes farther; and by the works of his
providence, in preserving and ruling the world which he made,
discovers and reveals these properties also. For whereas by
cursing the earth, and filling all the elements oftentimes
with signs of his anger and indignation, he has, as the
apostle tells us, Rom. 1: 18, "revealed from heaven his wrath
against all ungodliness and unrighteousness of men;" yet not
proceeding immediately to destroy all things, he has
manifested his patience and forbearance to all. This Paul,
Acts 14: 16, 17, tells us: "He suffered all nations to walk in
their own ways; yet he left not himself without witness, in
that he did good, and gave rain from heaven and fruitful
seasons, filling their hearts with food and gladness." A large
account of his goodness and wisdom herein the psalmist gives
us, Ps. 104 throughout. By these ways he bare witness to his
own goodness and patience; and so it is said, "He endures with
much long-suffering," etc., 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, until he was put into the rock; and that rock
was Christ. There are some of the most eminent and glorious
properties of God (I mean, in the manifestation whereof he
will be most glorious; otherwise his properties 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: -
(1.) Of the first sort, whereof not the least guess and
imagination can enter into the heart of man but only by
Christ, are love and pardoning mercy: -
[1.] Love; I mean love unto sinners. Without this, man is
of all creatures most miserable; and there is not the least
glimpse of it that can possibly be discovered but in Christ.
The Holy Ghost says, 1 John 4: 8, 16, "God is love;" that is,
not only of a loving and tender nature, but one that will
exercise himself in a dispensation of his love, eternal love,
towards us, - one that has purposes of love for us from of
old, and will fulfil them all towards us in due season. But
how is this demonstrated? how may we attain an acquaintance
with it? He tells us, verse 9, "In this was manifested the
love of God, because that God sent his only begotten Son into
the world, that we might live through him." This is the only
discovery that God has made of any such property in his
nature, or of any thought of exercising it towards sinners, -
in that he has sent Jesus Christ into the world, that we might
live by him. Where now is the wise, where is the scribe, where
is the disputer of this world, with all their wisdom? Their
voice must be that of the hypocrites in Zion, Isa. 33: 14, 15.
That wisdom which cannot teach me that God is love, shall ever
pass for folly. Let men go to the sun, moon, and stars, to
showers of rain and fruitful seasons, and answer truly what by
them they learn hereof. Let them not think themselves wiser or
better than those that went before them, who, to a man, got
nothing by them, but being left inexcusable.
[2.] Pardoning mercy, or grace. Without this, even his
love would be fruitless. What discovery may be made of this by
a sinful man, may be seen in the father of us all; who, when
he had sinned, had no reserve for mercy, but hid himself, Gen.
3: 8. He did it "leruach hayom", when the wind did but a
little blow at the presence of God; and he did it foolishly,
thinking to "hide himself among trees!" Ps. 139: 7, 8. "The
law was given by Moses, but grace and truth came by Jesus
Christ," John 1: 17, - grace in the truth and substance.
Pardoning mercy, that comes by Christ alone; that pardoning
mercy which is manifested in the gospel, and wherein God will
be glorified to all eternity, Eph. 1: 6. I mean not that
general mercy, that velleity of acceptance which some put
their hopes in: that "pathos", (which to ascribe unto God is
the greatest dishonour that can be done him) shines not with
one ray out of Christ; it is wholly treasured up in him, and
revealed by him. Pardoning mercy is God's free, gracious
acceptance of a sinner upon satisfaction made to his justice
in the blood of Jesus; nor is any discovery of it, but as
relating to the satisfaction of justice, consistent with the
glory of God. It is a mercy of inconceivable condescension in
forgiveness, tempered with exact justice and severity. Rom. 3:
25, God is said "to set forth Christ to be a propitiation
through faith in his blood, to declare his righteousness in
the remission of sins;" his righteousness is also manifested
in the business of forgiveness of sins: and therefore it is
everywhere said to be wholly in Christ, Eph 1:7. So that this
gospel grace and pardoning mercy is a]one purchased by him,
and revealed in him. And this was the main end of all typical
institutions, - to manifest that remission and forgiveness is
wholly wrapped up in the Lord Christ, and that out of him
there is not the least conjecture to be made of it, nor the
least morsel to be tasted. Had not God set forth the Lord
Christ, all the angels in heaven and men on earth could not
have apprehended that there had been any such thing in the
nature of God as this grace of pardoning mercy. The apostle
asserts the full manifestation as well as the exercise of this
mercy to be in Christ only, Tit. 3: 4, 5, "After that the
kindness and love of God our Saviour towards man appeared,"
namely, in the sending of Christ, and the declaration of him
in the gospel. Then was this pardoning mercy and salvation not
by works discovered.
And these are of those properties of God whereby he will
be known, whereof there is not the least glimpse to be
obtained but by and in Christ; and whoever knows him not by
these, knows him not at all. They know an idol, and not the
only true God. He that has not the Son, the same has not the
Father, 1 John 2: 23; and not to have God as a Father, is not
to have him at all; and he is known as a Father only as he is
love, and full of pardoning mercy in Christ. How this is to be
had the Holy Ghost tells us, 1 John 5: 20, "The Son of God is
come and has given us an understanding, 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, John 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 eternal power and Godhead. But the life
of this knowledge lies in an acquaintance with his person,
wherein the express image and beams of this glory of his
Father do shine forth, Heb. 1: 3; of which before.
(2.) There are other properties of God which, though also
otherwise discovered, yet are so clearly, eminently, and
savingly only in Jesus Christ; as, - [1.] His vindictive
justice in punishing sin; [2.] His patience, forbearance, and
long-suffering towards sinners; [3.] His wisdom, in managing
things for his own glory; [4.] His all- sufficiency, in
himself and unto others. All these, though they may receive
some lower and inferior manifestations out of Christ, yet they
clearly shine only in him; so as that it may be our wisdom to
be acquainted with them.
[1.] His vindictive justice. God has, indeed, many ways
manifested his indignation and anger against sin; so that men
cannot but know that it is "the judgement of God, that they
which commit such things are worthy of death," Rom. 1: 32. He
has in the law threatened to kindle a fire in his anger that
shall burn to the very heart of hell. And even in many
providential dispensations, "his wrath is revealed from heaven
against all the ungodliness of men," Rom. 1: 18. So that men
must say that he is a God of judgement. And he that shall but
consider that the angels for sin were cast from heaven, shut
up under chains of everlasting darkness unto the judgement of
the great day (the rumour whereof seems to have been spread
among the Gentiles, whence the poet makes his Jupiter threaten
the inferior rebellious deities with that punishment); and how
Sodom and Gomorrah were condemned with an overthrow, 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 God's vindictive justice and his anger
against sin. But far more clear does this shine into us in the
Lord Christ: -
1st. In him God has manifested the naturalness of this
righteousness unto him, in that it was impossible that it
should be diverted from sinners without the interposing of a
propitiation. Those who lay the necessity of satisfaction
merely upon the account of a free act and determination of the
will of God, leave, to my apprehension, no just and
indispensable 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 spared not his only Son, but made
his soul an offering for sin, and would admit of no atonement
but in his blood, has abundantly manifested that it is of
necessity to him (his holiness and righteousness requiring it)
to render indignation, wrath, tribulation, and anguish unto
sin. And the knowledge of this naturalness of vindictive
justice, with the necessity of its execution on supposition of
sin, is the only true and useful knowledge of it. To look upon
it as that which God may exercise or forbear, makes his
justice not a property of his nature, but a free act of his
will; and a will to punish where one may do otherwise without
injustice, is rather ill-will than Justice.
2dly. In the penalty inflicted on Christ for sin, this
justice is far more gloriously manifested than otherwise. To
see, indeed, a world, made good and beautiful, wrapped up in
wrath and curses, clothed with thorns and briers; to see the
whole beautiful creation made subject to vanity, given up to
the bondage of corruption; to hear it groan in pain under that
burden; to consider legions of angels, most glorious and
immortal creatures, cast down into hell, bound with chains of
darkness, and reserved for a more dreadful judgement for one
sin; to view the ocean of the blood of souls spilt to eternity
on this account, - will give some insight into this thing. But
what is all this to that view of it which may be had by a
spiritual eye in the Lord Christ? All these things are worms,
and of no value in comparison of him. To see him who is the
wisdom of God, and the power of God, always beloved of the
Father; to see him, I say, fear, and tremble, and bow, and
sweat, and pray, and die; to see him lifted up upon the cross,
the earth trembling under him, as if unable to bear his
weight; and the heavens darkened over him, as if shut against
his cry; and himself hanging between both, as if refused by
both; and all this because our sins did meet upon him; - this
of all things does most abundantly manifest the severity of
God's vindictive justice. Here, or nowhere, is it to be
learned.
[2.] His patience, forbearance, and long-suffering towards
sinners. There are many glimpses of the patience of God
shining out in the works of his providence; but all
exceedingly beneath that discovery of it which we have in
Christ, especially in these three things: -
1st. The manner of its discovery. This, indeed, is evident
to all, that God does not ordinarily immediately punish men
upon their offences. It may be learned from his constant way
in governing the world: notwithstanding all provocations, yet
he does good to men; causing his sun to shine upon them,
sending them rain and fruitful seasons, filling their hearts
with food and gladness. Hence it was easy for them to conclude
that there was in him abundance of goodness and forbearance.
But all this is yet in much darkness, being the exurgency of
men's seasonings from their observations; yea, the management
of it [God's patience} has been such as that it has proved a
snare almost universally unto them towards whom it has been
exercised, Eccles. 8: 11, as well as a temptation to them who
have looked on, Job 21:7; Ps. 73: 2-4, etc.; Jer. 12: l; 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 kindness; and that he will exercise the same to sinners,
he has promised, sworn, and solemnly engaged himself by
covenant. And that we may not hesitate about the aim which he
has herein, there is a stable bottom and foundation of acting
suitably to those gracious properties of his nature held
forth, - namely, the reconciliation and atonement that is made
in the blood of Christ. Whatever discovery were made of the
patience and levity of God unto us, yet if it were not withal
revealed that the other properties of God, as his justice and
revenge for sin, had their acting also assigned to them to the
full, there could be little consolation gathered from the
former. And therefore, though God may teach men his goodness
and forbearance, by sending them rain and fruitful seasons,
yet withal at the same time, upon all occasions, "revealing
his wrath from heaven against the ungodliness of men," Rom. 1:
18, it is impossible that they should do any thing but
miserably fluctuate and tremble at the event of these
dispensations; and yet this is the best that men can have out
of Christ, the utmost they can attain unto. With the present
possession of good things administered in this patience, men
might, and did for a season, take up their thoughts and
satiate themselves; but yet they were not in the least
delivered from the bondage they were in by reason of death,
and the darkness 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 sovereignty. 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 sin; so that we need not fear any acting
from them to interfere with the works of his patience, which
are so sweet unto us. Hence God is said to be "in Christ,
reconciling the world to himself," 2 Cor. 5: 19; manifesting
himself in him as one that has now no more to do for the
manifestation of all his attributes, - that is, for the
glorifying of himself, - but only to forbear, reconcile, and
pardon sin in him.
2dly. In the nature of it. What is there in that
forbearance which out of Christ is revealed? Merely a not
immediate punishing upon the offence, and, withal, giving and
continuing temporal mercies; such things as men are prone to
abuse, and may perish with their bosoms full of them to
eternity. That which lies hid in Christ, and is revealed from
him, is full of love, sweetness, tenderness, kindness, grace.
It is the Lord's waiting to be gracious to sinners; waiting
for an advantage to show love and kindness, for the most
eminent endearing of a soul unto himself, 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
soul finds more sweetness in than this. When it [one's soul]
is experimentally convinced that God from time to time has
passed by many, innumerable iniquities, he is astonished to
think that God should do so; and admires that he did not take
the advantage of his provocations to cast him out of his
presence. He finds that, with infinite wisdom, in all
long-suffering, he has managed all his dispensations towards
him to recover him from the power of the devil, to rebuke and
chasten his spirit for sin, to endear him unto himself; -
there is, I say, nothing of greater sweetness to the soul than
this: and therefore the apostle says, Rom. 3: 25, that all is
"through the forbearance of God." God makes way for complete
forgiveness of sins through this his forbearance; which the
other does not.
3dly. They differ in their ends and aims. What is the aim
and design of God in the dispensation of that forbearance
which is manifested and may be discovered out of Christ? The
apostle tells us, Rom. 9: 22, "What if God, willing to show
his wrath, and to make his power known, endured with much
long-suffering the vessels of wrath fitted for destruction?"
It was but to leave them inexcusable, that his power and wrath
against sin might be manifested in their destruction. And
therefore he calls it "a suffering of them to walk in their
own ways," Acts 14: 16; which elsewhere he holds out as a most
dreadful judgement, - to wit, in respect of that issue whereto
it will certainly come; as Ps. 81: 12, "I gave them up unto
their own hearts' lusts, and they walked in their own
counsels:" which is as dreadful a condition as a creature is
capable of falling into in this world. And Acts 17: 30, he
calls it a "winking at the sins 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 everywhere to repent." He did not take so
much notice of them then as to command them to repent, by any
clear revelation of his mind and will. And therefore the
exhortation of the apostle, Rom. 2: 4, "Despises thou the
riches of his goodness and forbearance and long suffering, not
knowing that the goodness of God leadeth thee to repentance?"
is spoken to the Jews, who had advantages to learn the natural
tendency of that goodness and forbearance which God exercises
in Christ; which, indeed, leads to repentance: or else he does
in general intimate that, in very reason, men ought to make
another use of those things than usually they do, and which he
chargeth them withal, verse 5, "But after thy hardness and
impenitent heart," etc. At best, then, the patience of God
unto men out of Christ, by reason of their own incorrigible
stubbornness, proves but like the waters of the river Phasis,
that are sweet at the top and bitter in the bottom; they swim
for a while in the sweet and good things of this life, Luke
16: 20; wherewith being filled, they sink to the depth of all
bitterness.
But now, evidently and directly, the end of that patience
and forbearance of God which is exercised in Christ, and
discovered in him to us, is the saving and bringing into 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 go over the earth, so have I sworn that I would not be
wrath," etc. It is God's taking a course, in his infinite
wisdom and goodness, that we shall not be destroyed
notwithstanding our sins; and therefore, 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
rays, to some ends and purposes, in other things, yet the
treasures of it are hid in Christ; and none is acquainted with
it, unto any spiritual advantage, that learns it not in him.
[3.] His wisdom, his infinite wisdom, in managing things
for his own glory, and the good of them towards whom he has
thoughts of love. The Lord, indeed, has laid out and
manifested infinite wisdom in his works of creation,
providence, and governing of his world: in wisdom has he made
all his creatures. "How manifold are his works! in wisdom has
he made them all; the earth is full of his riches," Ps. 104:
24. So in his providence, his supportment and guidance of all
things, in order to one another, and his own glory, unto the
ends appointed for them; for all these things "come forth from
the LORD of hosts, who is wonderful in counsel, and excellent
in working," Isa. 28: 29. His law also is for ever to be
admired, for the excellency of the wisdom 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 wisdom and knowledge of God," Rom.
11: 33; - that is only hid in and revealed by Christ. Hence,
as he is said to be "the wisdom of God," and to be "made unto
us wisdom;" so the design of God, which is carried along in
him, and revealed in the gospel, is called "the wisdom of
God," and a "mystery; even the hidden wisdom which God
ordained before the world was; which none of the princes of
this world knew," 1 Cor. 2: 7, 8. Eph. 3: 10, it is called,
"The manifold wisdom of God;" and to discover the depth and
riches of this wisdom, he tells us in that verse that it is
such, that principalities and powers, that very angels
themselves, could not in the least measure get any
acquaintance with it, until God, by gathering of a church of
sinners, did actually discover it. Hence Peter informs us,
that they who are so well acquainted with all the works of
God, do yet bow down and desire with earnestness to look into
these things (the things of the wisdom of God in the gospel),
1 Pet. 1: 12. It asks a man much wisdom to make a curious
work, fabric, and building; but if one shall come and deface
it, to raise up the same building to more beauty and glory
than ever, this is excellence of wisdom indeed. God in the
beginning made all things good, glorious, and beautiful. When
all things had an innocence and beauty, the clear impress of
his wisdom and goodness upon them, they were very glorious;
especially man, who was made for his special glory. Now, all
this beauty was defaced by sin, and the wholes creation rolled
up in darkness, wrath, curses, confusion, and the great praise
of God buried in the heaps of it. Man, especially, was utterly
lost, and came short of the glory of God, for which he was
created, Rom. 3: 23. Here, now, does the depth of the riches
of the wisdom and knowledge of God open itself. A design in
Christ shines out from his bosom, that was lodged there from
eternity, to recover things to such an estate as shall be
exceedingly to the advantage of his glory, infinitely above
what at first appeared, and for the putting of sinners into
inconceivably a better condition than they were in before the
entrance of sin. He appears now glorious; he is known to be a
God pardoning iniquity and sin, and advances the riches of his
grace: which was his design, Eph. 1: 6. He has infinitely
vindicated his justice also, in the face of men, angels, and
devils, in setting forth his Son for a propitiation. It is
also to our advantage; we are more fully established in his
favour, and are carried on towards a more exceeding weight of
glory than formerly was revealed. Hence was that ejaculation
of one of the ancients, "O felix culpa, quae talem meruit
redemptorem!" Thus Paul tells us, "Great is the mystery of
godliness," 1 Tim. 3: 16, and that "without controversy." We
receive "grace for grace;" - for that grace lost in Adam,
better grace in Christ. Confessedly, this is a depth of wisdom
indeed. And of the love of Christ to his church, and his union
with it, to carry on this business, "This is a great mystery,"
Eph. 5: 32, says the apostle; great wisdom lies herein.
So, then, this also is hid in Christ, - the great and
unspeakable riches of the wisdom of God, in pardoning sin,
saving sinners, satisfying justice, fulfilling the law,
repairing his own 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 angels or men how ever the glory of God
should be repaired, and one sinning creature delivered from
everlasting ruin. Hence it is said, that at the last day God
"shall be glorified in his saints, and admired in all them
that believe," 2 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 himself. To save sinners through believing,
shall be found to be a far more admirable work than to create
the world of nothing.
[4.] His all-sufficiency is the last of this sort that I
shall name.
God's all-sufficiency in himself is his absolute and
universal perfection, whereby nothing is wanting in him,
nothing to him: No accession can be made to his fulness, no
decrease or wasting can happen thereunto. There is also in him
an all-sufficiency for others; which is his power to impart
and communicate his goodness and himself so to them as to
satisfy and fill them, in their utmost capacity, with whatever
is good and desirable to them. For the first of these, - his
all- sufficiency for the communication of his goodness, that
is, in the outward effect of it, - God abundantly manifested
in the creation, in that he made all things good, all things
perfect; that is, to whom nothing was wanting in their own
kind; - he put a stamp of his own goodness upon them all. But
now for the latter, - his giving himself as an all-sufficient
God, to be enjoyed by the creatures, to hold out all that is
in him for the satiating and making them blessed, - that is
alone discovered by and in Christ. In him he is a Father, a
God in covenant, wherein he has promised to lay out himself
for them; in him has he promised to give himself into their
everlasting fruition, as their exceeding great reward.
And so I have insisted on the second sort of properties in
God, whereof, though we have some obscure glimpse in other
things, yet the clear knowledge of them, and acquaintance with
them, is only to be had in the Lord Christ.
That which remaineth is, briefly to declare that not any
of the properties of God whatever can be known, savingly and
to consolation, but only in him; and so, consequently, all the
wisdom of the knowledge of God is hid in him alone, and from
him to be obtained.
2. There is no saving knowledge of any property of God,
nor such as brings consolation, but what alone is to be had in
Christ Jesus, being laid up in him, and manifested by him.
Some eye the justice of God, and know that this is his
righteousness, that they which do such things" (as sin) "are
worthy of death," Rom. 1: 32. But this is to no other end but
to make them cry, "Who amongst us shall dwell with the
devouring fire?" Isa. 33: 14. Others fix upon his patience,
goodness, mercy, forbearance; but it does not at all lead them
to repentance; but "they despise the riches of his goodness,
and after their hardness and impenitent hearts treasure up
unto themselves wrath against the day of wrath," Rom. 2: 4, 5.
Others, by the very works of creation and providence, come to
know "his eternal power and Godhead; but they glorify him not
as God, nor are thankful, but become vain in their
imagination, and their foolish hearts are darkened," Rom. 1:
20. Whatever discovery men have of truth out of Christ, they
"hold it captive under unrighteousness," verse 18. Hence Jude
tells us, verse 10, that "in what they know naturally, as
brute beasts, in those things they corrupt themselves."
That we may have a saving knowledge of the properties of
God, attended with consolation, these three things are
required: - (1.) That God has manifested the glory of them all
in a way of doing good unto us. (2.) That he will yet exercise
and lay them out to the utmost in our behalf (3.) That, being
so manifested and exercised, they are fit and powerful to
bring us to the everlasting fruition of himself; which is our
blessedness. Now, all these three lie hid in Christ; and the
least glimpse of them out of him is not to be attained.
(1.) This is to be received, that God has actually
manifested the glory of all his attributes in a way of doing
us good. What will it avail our souls, what comfort will it
bring unto us, what endearment will it put upon our hearts
unto God, to know that he is infinitely righteous, just, and
holy, unchangeably true and faithful, if we know not how he
may preserve the glory of his justice and faithfulness in his
comminations and threatening, but only in one ruin and
destruction? if we can from thence only say it is a righteous
thing with him to recompense tribulation unto us for our
iniquities? What fruit of this consideration had Adam in the
garden? Gen. 3. What sweetness, what encouragement, is there
in knowing that he is patient and full of forbearance, if the
glory of these is to be exalted in enduring the vessels of
wrath fitted for destruction? nay, what will it avail us to
hear him proclaim himself "The LORD, The LORD God, merciful
and gracious, abundant in goodness and truth," yet, withal,
that he will "by no means clear the guilty," so shutting up
the exercise of all his other properties towards us, upon the
account of our iniquity? Doubtless, not at all. Under this
naked consideration of the properties of God, justice will
make men fly and hide, Gen. 3; Isa. 2: 21, 33: 15,16; -
patience, render them obdurate, Eccles. 8: 11. Holiness
utterly deters them from all thoughts of approach unto him,
John 24: 19. What relief have we from thoughts of his
immensity and omnipresence, if we have cause only to contrive
how to fly from him (Ps. 139: 11, 12), if we have no pledge of
his gracious presence with us? This is that which brings
salvation, when we shall see that God has glorified all his
properties in a way of doing us good. Now, this he has done in
Jesus Christ. In him has he made his justice glorious, in
making all our iniquities to meet upon him, causing him to
bear them all, as the scapegoat in the wilderness; not sparing
him, but giving him up to death for us all; - so exalting his
justice and indignation against sin in a way of freeing us
from the condemnation of it, Rom. 3: 25, 8: 33, 34. In him has
he made his truth glorious, and his faithfulness, in the exact
accomplishment of all his absolute threatening and promises.
That fountain-threat and combination whence all others flow,
Gen. 2: 17, "In the day thou eatest thereof thou shalt die the
death;" seconded with a curse, Deut. 27: 26, "Cursed is every
one that continueth not," etc. [Gal. 3: 10] - is in him
accomplished, fulfilled, and the truth of God in them laid in
a way to our good. He, by the grace of God, tasted death for
us, Heb. 2: 9; and so delivered us who were subject to death,
verse 15; and he has fulfilled the curse, by being made a
curse for us, Gal. 3: 13. So that in his very threatening his
truth is made glorious in a way to our good. And for his
promises, "They are all yea, and in him Amen, unto the glory
of God by us," 2 Cor. 1: 20. And for his mercy, goodness, and
the riches of his grace, how eminently are they made glorious
in Christ, and advanced for our good! God has set him forth to
declare his righteousness for the forgiveness of sin; he has
made way in him for ever to exalt the glory of his pardoning
mercy towards sinners. To manifest this is the great design of
the gospel, as Paul admirably sets it out, Eph. 1: 5-8. There
must our souls come to an acquaintance with them, or for ever
live in darkness.
Now, this is a saving knowledge, and full of consolation,
when we can see all the properties of God made glorious and
exalted in a way of doing us good. And this wisdom is hid only
in Jesus Christ. Hence, when he desired his Father to glorify
his name, John 12: 24, - to make in him his name (that is, his
nature, his properties, his will) all glorious in that work of
redemption he had in hand, - he was instantly answered from
heaven, "I have both glorified it and will glorify it again."
He will give it its utmost glory in him.
(2.) That God will yet exercise and lay out those
properties of his to the utmost in our behalf. Though he has
made them all glorious in a way that may tend to our good, yet
it does not absolutely follow that he will use them for our
good; for do we not see innumerable persons perishing
everlastingly, notwithstanding the manifestation of himself
which God has made in Christ. Wherefore farther, God has
committed all his properties into the hand of Christ if I may
so say, to be managed in our behalf, and for our good. He is
"The power of God, and the wisdom of God;" he is "The LORD our
Righteousness," and is "made unto us of God wisdom, and
righteousness, sanctification, and redemption." Christ having
glorified his Father in all his attributes, he has now the
exercise of them committed to him, that he might be the
captain of salvation to them that do believe; so that if, in
the righteousness, the goodness, the love, the mercy, the
all-sufficiency of God, there be any thing that will do us
good, the Lord Jesus is fully interested with the dispensing
of it in our behalf. Hence God is said to be "in him,
reconciling the world unto himself," 2 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
Righteousness," Isa. 45: 24, 25. And this is the second thing
required.
(3.) There remaineth only, then, that these attributes of
God, so manifested and exercised, are powerful and able to
bring us to the everlasting fruition of him. To evince this,
the Lord wraps up the whole covenant of grace in one promise,
signifying no less: "I will be your God." In the covenant, God
becomes our God, and we are his people; and thereby all his
attributes are ours also. And lest that we should doubt - when
once our eyes are opened to see in any measure the
inconceivable difficulty that is in this thing, what
unimaginable obstacles on all hands there lie against us -
that all is not enough to deliver and save us, God has, I say,
wrapped it up in this expression, Gen. 17: l, "I am," saith
he, "God Almighty" (all-sufficient); - "I am wholly able to
perform all my undertakings, and to be thy exceeding great
reward. I can remove all difficulties, answer all objections,
pardon all sins, conquer all opposition: I am God
all-sufficient." Now, you know in whom this covenant and all
the promises thereof are ratified, and in whose blood it is
confirmed, - to wit, in the Lord Christ alone; in him only is
God an all-sufficient God to any, and an exceeding great
reward. And hence Christ himself is said to "save to the
uttermost 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 wisdom and knowledge is laid up in the
Lord Christ, and from him alone to be obtained; because our
wisdom, consisting, in a main part of it, in the knowledge of
God, his nature, and his properties, this lies wholly hid in
Christ, nor can possibly be obtained but by him.
II. For the knowledge of ourselves, which is the SECOND
part of our wisdom, this consists in these three things, which
our Saviour sends his Spirit to convince the world of, - even
"sin, righteousness, and judgement," John 16: 8. To know
ourselves in reference unto these three, is a main part of
true and sound wisdom; for they all respect the supernatural
and immortal end whereunto we are appointed; and there is none
of these that we can attain unto but only in Christ.
1. In respect of sin. There is a sense and knowledge of
sin left in the consciences of all men by nature. To tell them
what is good and evil in many things, to approve and
disapprove of what they do, in reference to a judgement to
come, they need not go farther than themselves, Rom. 2: 14,
15. But this is obscure, and relates mostly to greater sins,
and is in sum that which the apostle gives us, Rom. 1: 32,
"They know the judgement of God, that they which do such
things are worthy of death." This he placeth among the common
presumptions and notions that are received by mankind, -
namely, that it is "righteous with God, that they who do 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 has a sense of sin, and the
displeasure of God for it. For this is the very first notion
of God in the world, that he is the rewarder of good and evil.
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 sin
with its appurtenances, which is to be obtained.
A farther knowledge of sin, upon all accounts whatever, is
giver by the law; that law which was "added because of
transgressions." This revives doctrinally all that sense of
good and evil which was at first implanted in man; and it is a
glass, whereinto whosoever is able spiritually to look, may
see sin in all its ugliness and deformity. The truth is, look
upon the law in its purity, holiness, compass, and perfection;
its manner of delivery, with dread, terror, thunder,
earthquakes, fire; the sanction of it, in death, curse, wrath;
and it makes a wonderful discovery of sin, upon every account:
its pollution, guilt, and exceeding sinfulness are seen by it.
But yet all this does not suffice to give a man a true and
thorough conviction of sin. Not but that the glass is clear,
but of ourselves we have not eyes to look into it; the rule is
straight, but we cannot apply it: and therefore Christ sends
his Spirit to convince the world of sin, John 16: 8; who,
though, as to some ends and purposes, he makes use of the law,
yet the work of conviction, which alone is a useful knowledge
of sin, is his peculiar work. And so the discovery of sin may
also be said to be by Christ, - to be part of the wisdom that
is hid in him. But yet there is a twofold regard besides this,
of his sending his Spirit to convince us, wherein this wisdom
appears to be hid in him: - First, because there are some near
concernments of sin, which are more clearly held out in the
Lord Christ's being made sin for us, than any other way.
Secondly, in that there is no knowledge to be had of sin, so
as to give it a spiritual and saving improvement, but only in
him.
For the first, there are four things in sin that clearly
shine out in the cross of Christ: - (1.) The desert of it.
(2.) Man's impotency by reason of it. (3.) The death of it.
(4.) A new end put to it.
(1.) The desert of sin does clearly shine in the cross of
Christ upon a twofold account: - [1.] Of the person suffering
for it. [2.] Of the penalty he underwent.
[1.] Of the person suffering for it. This the Scripture
oftentimes very emphatically sets forth, and lays great weight
upon: John 3: 16, "God so loved the world, that he gave his
only begotten Son." It was his only Son that God sent into the
world to suffer for sin, Rom. 8: 32. "He spared not his own
Son, but delivered him up for us all." To see a slave beaten
and corrected, it argues a fault committed; but yet perhaps
the demerit of it was not very great. The correction of a son
argues a great provocation; that of an only son, the greatest
imaginable. Never was sin seen to be more abominably sinful
and full of provocation, than when the burden of it was upon
the shoulders of the Son of God. God having made his Son, the
Son of his love, his only begotten, full of grace and truth,
sin for us, to manifest his indignation against it, and how
utterly impossible it is that he should let the least sin go
unpunished, he lays hand on him, and spares him not. If sin be
imputed to the dear Son of his bosom, as upon his own
voluntary assumption of it it was (for he said to his Father,
"Lo, I come to do thy will," and all our iniquities did meet
on him), [and] he will not spare him any thing of the due
desert of it; is it not most clear from hence, even from the
blood of the cross of Christ, that such is the demerit of sin,
that it is altogether impossible that God should pass by any,
the least, unpunished? If he would have done it for any, he
would have done it in reference to his only Son; but he spared
him not.
Moreover, God is not at all delighted with, nor desirous
of, the blood, the tears, the cries, the inexpressible
torments and sufferings, of the Son of his love (for he
delights not in the anguish of any, - "he does not afflict
willingly, nor grieve the children of men," much less the Son
of his bosom); only he required that his law be fulfilled, his
justice satisfied, his wrath atoned for sin; and nothing less
than all this would bring it about. If the debt of sin might
have been compounded for at a cheaper rate, it had never been
held up at the price of the blood of Christ. Here, then, soul,
take a view of the desert of sin; behold it far more evident
than in all the threatening and curses of the law. "I thought,
indeed," mayest thou say from thence, "that sin, being found
on such a poor worm as I am, was worthy of death; but that it
should have this effect if charged on the Son of God, - that I
never once imagined."
[2.] Consider also, farther, what he suffered. For though
he was so excellent a one, yet perhaps it was but a light
affliction and trial that he underwent, especially considering
the strength he had to bear it. Why, whatever it were, it made
this "fellow of the LORD of hosts," this "lion of the tribe of
Judah," this "mighty one," "the wisdom and power of God," to
tremble, sweat, cry, pray, wrestle, and that with strong
supplications. Some of the popish devotionists tell us that
one drop, the least, of the blood of Christ, was abundantly
enough to redeem all the world; but they err, not knowing the
desert of sin, nor the severity of the justice of God. If one
drop less than was shed, one pang less than was laid on, would
have done it, those other drops had not been shed, nor those
other pangs laid on. God did not cruciate the dearly-beloved
of his soul for nought. But there is more than all this: -
It pleased God to bruise him, to put him to grief, to make
his soul an offering for sin, and to pour out his life unto
death. He hid himself from him, - was far from the voice of
his cry, until he cried out, "My God, my God, why hast thou
forsaken me?" He made him sin and a curse for us; executed on
him the sentence of the law; brought him into an agony,
wherein he sweat thick drops of blood, was grievously
troubled, and his soul was heavy unto death. He that was the
power of God, and the wisdom of God, went stooping under the
burden, until the whole frame of nature seemed astonished at
it. Now this, as I said before that it discovered the
indignation of God against sin, so it clearly holds out the
desert of it. Would you, then, see the true demerit of sin? -
take the measure of it from the mediation of Christ,
especially his cross. It brought him who was the Son of God,
equal unto God, God blessed for ever, into the form of a
servant, who had not where to lay his head. It pursued him all
his life with afflictions and persecutions; and lastly brought
him under the rod of God; there bruised him and brake him, -
slew the Lord of life. Hence is deep humiliation for it, upon
the account of him whom we have pierced. And this is the first
spiritual view of sin we have in Christ.
Owen, Of Communion With God
(continued in File 11...)
----------------------------------------------------
file: /pub/resources/text/ipb-e/epl-09: owcom-10.txt
.
