OF THE WISDOM OF GOD
John Gill
The next attribute of God,
which requires our attention, is, the Wisdom of God, which belongs to him as an
intelligent Spirit; and is a more comprehensive attribute than that of
knowledge; for it not only supposes that, but directs and uses it, in the best manner, and to the best ends and purposes; as well as his
power and goodness. I shall,
1. Prove that wisdom is a
perfection in God, and is in him in its utmost perfection; it is consummate and
infinite wisdom he is possessed of. No one that believes the being of a God, can admit the least doubt of it. An unwise Being
cannot be God. No man is wise, says Pythagoras {1}, but God only. That
"with him is wisdom", is frequently asserted in the sacred
scriptures, #Job 12:12,13 #Da 2:20,21. And, indeed, if this is, and is expected
to be with ancient men, who have lived long, and have had a large experience of
things; then much more, infinitely more, may it be thought to be with him, who is "the ancient of days", and from
everlasting to everlasting God. He is no less than three times said to be
"the only wise God", #Ro 16:27 1Ti 1:17 Jude 1:25. Not to the
exclusion of his Son, who is called "wisdoms", plurally, because of
the infinite fulness of wisdom that dwells in him, #Pr 1:20 nor of the Spirit,
who is the Spirit of wisdom and revelation, in the knowledge of him, #Eph 1:17
but with respect to creatures, who have no wisdom, in
comparison of him; the angels, those knowing and wise beings, when compared
with him, are chargeable with "folly", #Job 4:18 and as for
"man, though he would be wise, he is born like a wild ass's colt";
and has very little wisdom in things civil, none in things spiritual; and
though he is wise to do evil, to do good he has no knowledge. God is
"all-wise"; he has all wisdom in him; there is no
defect of it in him; there is nothing of it wanting in him, with respect to
anything whatever. Men may be wise in some things, and not in others; but he is
wise in everything; "nemo sapit omnibus horis"; no man is wise at all
times; the wisest of men sometimes say a foolish word, and do a foolish thing:
but God, neither in his word, nor in any of his works, can be charged with
folly; not an unwise saying appears in all the scriptures;
nor an unwise action in any of his works; "How manifold are thy works, O
Lord, in wisdom hast thou made them all!" #Ps 104:24. God is essentially
wise; there is the personal wisdom of God, which is Christ; who is often spoken
of as wisdom, and as the wisdom of God; see #Pr 8:12-31 1Co 1:24 and there is
his essential wisdom, the attribute now under consideration;
which is no other than the nature and essence of God; it is himself; as he is
love itself, and goodness itself, so he is wisdom itself; his wisdom cannot be
separated from his essence; this would be contrary to his simplicity, and he
would not be that simple and uncompounded Spirit he has been proved to be. God
is wisdom "efficiently"; he is the source and fountain of it, the God
and giver of it; all that is in the angels of heaven comes
from him; all that Adam had, or any of his sons; or was in Solomon, the wisest
of men; or is in the politicians and philosophers of every age; or in every
mechanic; or appears in every art and science; all is the gift of God; and
particularly, the highest and best of wisdom, spiritual wisdom, wisdom in the
hidden part, the fear of God in the soul of man, is what God puts there; wherefore, as he that teacheth man knowledge, must have
knowledge himself; so he that gives wisdom to the wise, must have infinite
wisdom himself; for such is the wisdom of God, it is unsearchable; there is no
tracing it; it has a bayov, "a depth", which is unfathomable, #Ro
11:33 Job 11:6-9 #Job 28:12-23 yet; though it cannot be traced out to the full,
or be found out to perfection, there are some shining appearances
and striking instances of it; which clearly and plainly prove that wisdom, in
its utmost extent, is with him. And which,
2. Will be next observed. And,
2a. First,
The wisdom of God appears in his purposes and decrees, and which are therefore
called his counsels, #Isa 25:1 not that they are the effects of consultation
with himself or others; but because such resolutions and determinations with
men are generally the wisest, which are formed on close thought, on mature
deliberation, and on consultation with themselves and others. Hence the decrees
of God, which are at once fixed with the highest wisdom, are
called counsels; though his counsels are without consultation, and his
determinations without deliberation; of which he has no need. As he sees in his
understanding, what is fittest to be done, his wisdom directs his will to
determine, at once, what shall be done; and this is seen in appointing the end
for which they are to be, in ordaining means suitable and conducive
to that end; and in pitching upon the most proper time for execution; and in
guarding against every thing that may hinder that. The end for which God has
appointed all that has been, or shall be, is himself, his own glory, the best
end that can be proposed; "the Lord hath made", that is, appointed
"all things for himself"; for the glorifying of himself, one or other
of the perfections of his nature; for as all things are of
him, as the efficient cause; and are through him, as the wise orderer and
disposer of them; so they are to him, as the final cause, or last end of them,
his own glory, #Pr 16:4 Ro 11:36. The means he fixes on to bring it about, are
either extraordinary or ordinary; which latter are second causes dependmg upon
him, the first Cause, and which are linked together, and under his direction
and influence most certainly attain the end; see #Ho 2:21,22
and which is effected in the most seasonable time; for as there is a purpose
for everything done under the heavens, there is a time fixed for every purpose;
and as the times and seasons are in the power of God, and at his disposal, he
pitches upon that which is the most suitable; for he makes everything beautiful
in his time, #Ec 3:1,11 Ac 1:7 and being the onmiscient God,
he foresees all future events, the end from the beginning; so that nothing
unforeseen by him can occur to hinder the execution of his purposes; wherefore
his "counsel shall stand", and he "will do all his
pleasure", #Isa 46:10 and though there may be many devices formed to
counterwork his designs, they are all in vain; there is no wisdom nor counsel
against the Lord; he disappoints the devices of the crafty,
and the counsel of the froward is carried headlong; so that his counsel always
stands; and the thoughts of his heart, which are his decrees, are to all
generations. All this is true of the decrees of God in general. And if the
princes of this world, under a divine direction, form wise counsels, and make
wise and righteous decrees; with what greater, with what consummate wisdom,
must the counsels and decrees of God himself be made;
concerning which the apostle breaks forth into this exclamation, "O the
depth of the riches both of the wisdom and knowledge of God?" #Ro 11:33
for he is there treating of the decrees of God, and particularly of the decree
of election: and in which the wisdom of God appears, both in the end and means,
and in the persons he has chosen: his end is the praise of his own
grace, or the glorifying of his sovereign grace and mercy in the salvation of
men, #Ro 9:23 Eph 1:5,6 to show the sovereignty of it, he passed this decree
without any respect to the works of men, and before either good or evil were
done; and to show that he is no respecter of persons, he chose some out of
every nation, Jews and Gentiles; and to show the freeness of his grace, he
chose the foolish and weak things of this world, and things
that are not; that no flesh should glory in his presence: and as he chose those
persons to be holy, and to bring them to a state of holiness and happiness, and
in a way consistent with his justice; he has pitched upon means the wisest that
could be devised, even "sanctification of the Spirit, and belief of the
truth; the obedience and sprinkling of the blood of Jesus", the
righteousness and death of Christ, #2Th 2:13 1Pe 1:2. So
that this decree stands firm and stable; not on the ground of mens' works, but
upon the will of God; the election always obtains, or its end is answered:
those that are ordained to eternal life most surely believe; and they that are
predestinated to it, are most certainly "called, justitied and
glorified", #Ac 13:48 Ro 8:30. The subordinate end of election, is the salvation
of the elect; that is what they are appointed to, #1Th 5:9
the scheme and plan of which salvation is so wisely formed, that it is called
the "manifold wisdom of God", in which there are various displays of
it, #Eph 3:10 and particularly, "the counsel of peace", which was
between the Father and the Son, #Zec 6:13 for "God was in Christ
reconciling the world of his elect unto himself", planning the scheme of
their peace and reconciliation; not imputing their
trespasses unto them; for then no reconciliation could have been made; but to
Christ, by whom atonement is made, and so salvation effected. But of the wisdom of God, in this decree of
salvation, with respect to the Author, subjects, time, and manner, more
hereafter, under another head.
Moreover, the decree of God, respecting the leaving, passing by, and
rejection of others, and punishing them for their sins, his
end in which being for the glorifying of his justice in their condemnation, is
without any imputation either of unrighteousness or folly; for "what if
God, willing to show his wrath", his indignation against sin, and "to
make his power known", in taking vengeance on sinners, "endured with
much longsuffering", their sinful course of life with much patience; even "the vessels of wrath", justly
deserving of it, "fitted for destruction" by their own sins, he
appointed them to it, #Ro 9:22. What charge of injustice or folly can be
brought against him? Yea, even such decrees of God as are about the sinful
actions of men, are not destitute of wisdom, of the highest wisdom. The sin and
fall of Adam, so momentous, and of such consequence as to affect all mankind, could never have been without the knowledge and will of God;
he could have prevented it if he would; but he left, as he decreed to leave,
man to the mutability of his will; the consequence of which was his fall: and,
as he designed, so in his infinite wisdom, he has overruled this greatest of
all evils; the source of all that has been in the world since, for the greatest
good, the salvation of men by Christ; whereby all his
perfections are glorified: so the sinful actions of men are, by the permissive
will of God, suffered to be, and are sometimes apparently overruled for some
important end; as the selling of Joseph into Egypt by his brethren: and especially
the crucifixion of Christ by the wicked Jews; both decreed by God. And so
wicked men are suffered to commit the grossest sins, as Pharaoh, that God may
be glorified in his justice, through inflicting his
judgments on them; by the execution of which he is known, and his name
celebrated with praise and glory, #Ex 9:16. And likewise the failings and sins
of God's people serve for the humbling of them, and the exercise of their
graces; and so are overruled for good. But then by this we are not authorised, nor
encouraged to do evil, that good may come; God only can overrule it to serve any good purpose.
The wisdom of God is displayed
in his secret transactions with Christ in the covenant of grace; it appears in
making such a covenant which is "ordered in all things", for his own
glory, the glory of the three divine persons, Father, Son, and Spirit;
and for the good of his people in time, and for their everlasting happiness,
hereafter; being stored with promises and blessings of all sorts, peculiarly
suitable for them: in appointing Christ to be the Mediator and Surety of it,
and putting the said promises and blessings into his hands, and also their
persons, for safety and security; all which were done in eternity. But,
2b. Secondly, The wisdom of God
is more clearly manifested in his visible works in time; "O Lord, how
manifold are thy works, in wisdom hast thou made them all!" #Ps 104:24.
And,
2b1.
It appears in the works of creation: the making of the
heavens and
the earth is always ascribed to the wisdom,
understanding,
and discretion of God, #Ps 136:5 Pr 3:19,20
#Jer 10:12.
Whole volumes have been written on this subject,
the wisdom of
God in creation; and more might; the subject
is
not exhausted. If we look up to the starry heavens, and
the
luminaries, the work of his fingers, curiously wrought;
as what are
wrought with the fingers of men usually are; we
may observe a
wonderful display of divine wisdom; in the sun
that rules by
day, and in the moon that rules by night, and
in
the stars also; all which shed their benign influences on
the earth:
particularly in the sun, the fountain of heat and
light; in the
situation of it, not so far from the earth as
to be of no
use to it, nor so near as to hurt it; in its
circular
motion, either about our earth, or on its own axis,
whereby
nothing is hid from the heat and light of it, at one
time or
another; and which performs its revolutions so
punctually,
and with so much regularity, and so exactly
answers the
end of its destination, that it seems as if it
was wise and
knowing itself; "the sun knoweth his going
down",
#Ps 104:19. If we descend into the airy region, and
could but
enter into the treasures of the snow and rain,
which God has
in reserve there, and wisely distributes on
the earth at
proper times; how he binds up the water in his
thick cloud,
and the cloud is not rent with the weight
thereof;
how he balances and poises these ponderous bodies,
that they are
not overset, and burst, and fall with their
own weight; by
which they would wash away cities, towns, and
villages, and
the fruits of the earth; but causes them to
descend in
gentle showers, and in small drops; whereby the
earth
becomes fruitful; we cannot but observe amazing
wisdom. If we
come down to the earth, we may behold, besides
men, the
innumerable inhabitants of it, placed on it to
cultivate it;
"the cattle on a thousand hills"; the pastures
covered with
flocks; the valleys clothed with grain; grass
growing
for the beasts, and vegetation for the service of man;
"wine to
make his heart glad; oil to cause his face to
shine; and
bread that strengthens his heart": and in the
bowels of it,
metals and minerals of divers sorts, gold,
silver,
brass, and iron, for artificers that work in each of
them;
and all for the use, and to increase the wealth of
men: the
wisdom, as well as the goodness of God, must be
discerned.
The structure of the bodies of creatures is very
wonderfully
fitted for their different actions and uses;
fishes for
swimming, birds for flying, beasts for walking
and
running; some more slowly, and some more swiftly; but
especially
the texture of the human body, in all its parts,
is very
surprising, it being "curiously wrought"; no
embroidery,
or work with a needle, exceeding it: the organs
of the eye
are admirably fitted for seeing; the parts of the
ear
for hearing; the instruments of speech, the tongue,
mouth, and
lips, for speaking; the hands and arms for
working, and
feet for walking; as well as all the other
parts of the body,
framed and disposed for various services;
to which may
be added, the subserviency of all creatures to
one
another, and especially to man, for whose sake the world
was made, and
all things in it; it was designed for an
habitation for
him, and was made and furnished with every
thing for his
use and service, for his convenience and
pleasure,
before he was created; and when he was created, in
the
image of God, dominion was given him over the fishes of
the sea, the
fowls of the air, the beasts of the field; the
herbage of
the earth was provided both for food and
medicine; the
cattle, some for food, some for clothing, some
for
transportation, and some for cultivation of the earth; and
all
were made for the glory of God, as the ultimate end; "for
his pleasure
they are and were created", #Re 4:11 and
all his
works, in their way, praise him, declare his glory,
and show
forth his handywork.
2b2.
Secondly, The wisdom of God appears in the works of
providence.
It may be observed in the various returning
seasons;
seedtime and harvest, cold and heat, summer and
winter, night
and day; which keep their constant revolutions
and stated
course; scarce anything ever preposterous. Rain
is
given from heaven, and fruitful seasons. In some of the
Eastern
countries, as in Canaan, rain fell but twice a year,
called the
former and latter rain; the one when the seed was
sown, to
bring it up, the other just before harvest, to
fatten the
grain; and both constantly fell at their usual and
appointed
times: and where rain is very scarce, as in Egypt,
the river
Nile overflows its banks at a certain time of the
year; which
leaving a slime, makes the earth fruitful, and
answers all
the purposes of rain. The provision made for all
creatures, suitable
to their natures, is an abundant proof
of
the wisdom of God: as it requires wisdom, as well as
faithfulness,
in a steward, to give to everyone under his
care their
portion of meat in due season; so the wisdom of
God is
wonderfully displayed, not only in filling mens'
hearts with
food and gladness; but in giving to the beasts
their
food, everyone agreeable to their nature, "and to the
young ravens
that cry"; in opening his hand of providence
and
satisfying the desires of all living; in giving largely
and
liberally, and in a proper time, meat to all whose eyes
wait on him;
even his vast numerous family of creatures. He
has
the charge over the earth, and disposes of the whole
world, and
all things in it; he sits on the circle of the
earth, and
beholds all that are in it, and that are done in
it; he places
men in different stations of life, so as to
have a
dependance upon, and a connection with each other:
he
wisely governs, rules and overrules all things, for the
mutual good
of men, and his own glory: he does all things
after the
counsel of his will, in the wisest and best
manner, and
to answer the best ends and purposes; he orders
the various
scenes of prosperity and adversity, and sets the
one
against the other; so that there is no finding any
thing after
him, or making them otherwise and better than
they are;
particularly, he maketh all things work together
for the good
of his people; for the trial of their grace,
and to make
them meet for glory; nor is there anyone trial
or
exercise they meet with, but what there is a necessity of
it, and is
for the best; yea, there is infinite wisdom in
the most
intricate providences, and which are now difficult
to account
for, and to reconcile to the promises and
perfections
of God; but when the mystery of providence is
finished,
and the judgments of God are made manifest, and
all are seen
in one view, in an harmonious connection
together; the
wisdom of God, in every part, will appear
striking and
amazing; as when a man looks on the wrong side
of a piece of
tapestry, or only views it in detached pieces;
he
is scarcely able to make anything of it; nor can he
discern art
and beauty in it; but when it is all put
together, and
viewed on its right side, the wisdom, the
contrivance,
and art of the maker are observed with
admiration.
2c. Thirdly, The wisdom of God
is to be seen in the great work of redemption and salvation by Christ;
"herein he hath abound towards us in all wisdom and prudence", #Eph
1:7,8. Wisdom and prudence are displayed in other works of God; but in this
"all" wisdom and prudence, and that in abundance, and which appear,
2c1. In
settling upon the person to be the Redeemer; not any of
the sinful
race of men, for they all having sinned, all need
a Redeemer;
nor can anyone redeem himself, and much less
redeem
another: nor any of the angels; for whatever
goodwill
they might bear to such work, none were equal to
it; and
therefore God put no trust in them, nor committed
any such
trust unto them; but his own Son, him he appointed
and
foreordained to be the Redeemer of his chosen people;
the middle
person in the Trinity, and most proper to be the
Mediator;
the Word that was in the beginning with God, and
was God, and
by whom all things were made, and so equal to
such an
undertaking; the Son of God; and it was more seemly
and suitable
to his relation and character, as a Son, to be
appointed, to
be sent, and to obey, than either of the other
persons,
and particularly the Father; and by having two
natures,
divine and human, united in one person, the
Immanuel, God
with us, God manifest in the flesh, he was the
fittest
person to be employed in this service; partaking of
both natures,
he was the only proper person to be the
Mediator
between God and Man, to be the man to do it, and lay
his hand on
both, and reconcile those two parties at
variance, and
to do what respected both, even "things
pertaining to
God, and to make reconciliation for the sins
of the
people". Being man, he could have compassion, as he
had,
on the lost miserable race of men, and in his love and
pity redeem
them; he was capable of being made under the
law, and
yielding obedience to it; which, being broken by
the sin of
men, was necessary to his redemption of them, and
of suffering
the penalty of the law, death; both which have
been
done by him, and thereby the law is magnified, and made
more
honourable, than it could have been by the obedience of
all the
angels in heaven, or by the sufferings of all the
damned in
hell; and hereby also satistaction was made for
sin, in the
same nature that sinned, which seemed necessary,
or,
however, it was a wise disposition, that so it should
be. But what
most of all displays the wisdom of God in this
affair, is,
that since all human nature was depraved and
corrupted
with sin, how a clean and sinless nature could be
produced out
of an unclean one, which yet was necessary to
making
atonement for sin in it; which difficulty infinite
wisdom, and
almighty power, have surmounted by Christ's
birth of a
virgin, under the overshadowing of the Holy
Ghost; whence
what was born of her was the Holy Thing, and
so could be,
and was offered up, without spot to God. Add to
this,
that it was not an human person, but an human nature,
Christ
assumed; it was flesh he took, the seed of Abraham,
and is called
the Holy Thing, but not a person; it never
subsisted of
itself, but from the moment of its production
was taken
into union with the person of the Son of God;
which
was wisely ordered for our good, and the glory of God;
for had it
been a distinct person of itself, the actions and
sufferings of
it would have been finite, and of no benefit
to mankind;
his righteousness would have been, though pure
and spotless,
but the righteousness of a creature; and could
have
been of no use, but to itself: whereas, through the
union of the
human nature to the person of the Son of God,
it became the
righteousness of God, and so imputable to
many. Once
more, through Christ's being man, he became our
near kinsman,
flesh of our flesh, and bone of our bone; and
so
the right of redemption belonged to him; hence the same
word
"Goel", in the Hebrew language, signifies both a
redeemer and
a near kinsman.
But then the
person settled upon to be the Redeemer, is
God
as well as man; and so as he had pity for men as man, he
had a zeal
for God and his glory, as a divine person; and
would be, as
he was, concerned for the glorifying all his
divine
perfections, one as well as another. Being God, he
could put an infinite
virtue into his actions and
sufferings,
as man, whereby the end of them would be
sufficiently
answered. Hence his righteousness is the
righteousness
of God, and is unto all, and upon all them
that believe;
his blood, the blood of the Son of God, which
cleanses from
all sin; his sacrifice, the sacrifice of his
whole
human nature, in union with himself, a divine person;
and so
sufficient to put away sin, by a full satisfaction
for it; being
God, he could support the human nature, under
the weight of
all the sins of his people, and of all the
wrath and
punishment due unto them; which otherwise must
have
been intolerable. Being the mighty God, he was mighty
to save, and
his own arm has wrought out salvation. The
great God is
our Saviour. Now the finding out such a fit
person to be
the Redeemer of men, is to be ascribed solely
to the wisdom
of God: had all men been summoned together,
and
this declared unto them, that God was willing they
should be
redeemed, could they settle upon a proper person to
redeem them;
and had the angels been called in to assist
with their
counsel, after long consultation, they would
never have
been able to have proposed one fit for this work;
for
who could have thought of the Son of God, and proposed
his becoming
man, and suffering, and dying in the stead of
men, to
redeem them? this is "nodus deo vindice dignus";
what God only
could have found out; and he claims it to
himself;
"I", the only wise God, "have found a ransom",
2c2. The
wisdom of God appears in the persons fixed upon to be
redeemed; not
all men, but some; partly to show the
sovereignty
of God, in redeeming whom he pleases; and
partly,
since all had sinned, and were deserving of death,
to glorify
his grace and mercy in the redemption of some,
and his
justice in the destruction of others; and in both to
show that he
could, in right, have destroyed them all, if he
pleased; and
likewise, that it might appear he was no
respecter
of persons, he has not limited the grace of
redemption to
any particular family or nation; but has
redeemed some
out of every nation, tongue, kindred, and
people; and
whereas his view therein is to magnify the
riches of his
grace, in order to show the freeness of it; he
sent
Christ to die for, and redeem, not the good and the
righteous,
who appeared so to themselves and others, but
ungodly
sinners, the worst and chief of sinners,
#Ro 5:6-8,10.
2c3.
The wisdom of God may be observed in the way and manner in
which
redemption is obtained; which being by the price of
the blood of
Christ, and in a way of full satisfaction to
law and
justice; the different claims of mercy and justice,
which seemed
to clash with one another, are reconciled:
mercy
insisting that the sinner be pardoned and saved, that
it might be
glorified; and justice requiring that the law
should take
place, its sentence be executed, and punishment
inflicted,
that so the rights and honours of law and justice
might be maintained;
which, by this happy method wisdom has
settled
upon, they both agree; "mercy and truth meet
together,
righteousness and peace kiss each other." Sin is
condemned in
the flesh of Christ, vengeance is taken on it,
punishment
inflicted for it, and yet the sinner saved from
sin, from
condemnation, wrath, and ruin. Redemption is also
wrought
out in a way most mortifying to Satan. Through envy
he sought the
ruin of men; contrived it, brought it about,
and triumphed
in it: but what a mortification must it be to
that proud
spirit, that one of the woman's seed he had
ruined,
should bruise his head; that the Son of God should
be
manifested in human nature, to destroy his works, to
destroy
himself, to spoil his principalities, and redeem
mankind; and
be exalted in the same nature, to the highest
pitch of
honour and glory imaginable; to sit at the
right hand of
God; angels, authorities, principalities, and
2c4. The
wisdom of God is to be discerned in the time of man's
redemption;
which was the most opportune and seasonable; it
was in due
time; in the fulness of time fixed and agreed
upon
between the Father and the Son, and must be the
fittest; it
was after the faith and patience of God's people
had been
sufficiently tried, even for the space of four
thousand
years from the first hint of a Redeemer; after the
Saviour, and
his sacrifice, had been prefigured, by types,
shadows,
and sacrifices, for so long a time, and the use,
end, and efficacy
of sacrifices had been sufficiently known,
and God would
have them no longer; then said Christ, "Lo, I
come",
&c. when the Gentile world was covered with darkness,
blindness,
and ignorance, and abounded with all kind of
wickedness;
when immorality, formality, hypocrisy, and
neglect of
the word and worship of God among the Jews
prevailed; by
all which it may be most clearly seen, there
was need of a
Saviour and Redeemer; for "who can declare
his
generation", the wickedness of it? then, in the infinite
wisdom
of God, Christ was sent to redeem sinners.
2d. Fourthly, The wisdom of
God shines in the Gospel, the good news of salvation by Christ; in its
doctrines, and in its ordinances; that itself is called, "the wisdom of
God in a mystery; the hidden wisdom; the manifold wisdom of God"; #1Co 2:7
Eph 3:10 every doctrine is a display of it; to instance
only in justification, and the pardon of sin.
Justification is by the free grace of God, and yet in strict justice;
grace provided Christ to work out a righteousness; grace accepts of it in the
room and stead of sinners, and grace imputes it to them: the righteousness of
Christ, by which men are justified, is commensurate to the law and justice of
God; so that "God is just, while the justifier of him
that believes in Jesus": the grace of faith is wisely appointed to receive
this righteousness; it is of faith, that it might appear to be of grace, and
that pride and boasting might be excluded; which, had any other been appointed,
would not have been so apparent; this being a soul humbling, a soul emptying
grace, which receives all from God, and gives him all the glory: pardon of sin is of free grace, and yet through the blood of Christ; and
is both an act of grace and of justice; God is just and faithful to forgive it,
as well as gracious and merciful; he forgives sin, and takes vengeance on the
inventions of the sinner: pardon proceeds upon the foot of satisfaction, which
grace provides; and so both grace and justice agree in it, and are glorified by
it: the ordinances of the Gospel are wisely instituted to
answer the end of them; baptism to represent the overwhelming sufferings of
Christ, his burial, and resurrection from the dead: the ordinance of the
supper, to show forth his death; the bread broken is a proper emblem of his
broken body; the wine poured out, of his blood shed, and his soul poured out
unto death for sinners. Wisely has God appointed men, and not angels, to
minister the word and administer ordinances; "men of
the same passions with others"; who may be heard and conversed with,
without dread and terror; frail, mortal men, earthen vessels, in which this
treasure is put, that the excellency of the power may be of God, and not of
men; and a standing ministry is wisely fixed, to be continued to the end of the
world, for the use, relief, refreshment, and comfort of God's people, as well
as the conversion of sinners; and all for the glory of God.
2e. Fifthly, The wisdom of God
may be seen in the government and preservation of the church of God, in all
ages; in guiding them by immediate revelation, without the written word, when
the church was in a few families, and the lives of men long; then with written laws, statutes, and ordinances, suited to the
infant state of the church, among the people of Israel; and now with
ordinances, more agreeable to its adult state, under the gospel dispensation,
throughout the world: and as it is a church and kingdom not of this world, it
is supported, not by worldly, but spiritual means; and wonderfully has it been
preserved, in all ages, and increased, amidst all the persecutions
of men; no weapon formed against it has prospered; and God has made it, and
will still more make it to appear, that he rules in Jacob unto the ends of the
earth.
{1} Laert. Vit. Philosoph.
Proeem. p. 8.