On these suppositions, v.diich are full of light and evidence, infinite Wisdor)i did interpose itself, to glorify all the other concerned excel-
DIVINE WISDOM IN THE PERSON OF CHRIST. 205
lencies of the glory of God, in such a way as might solve all diffi- culties, and satisfy all the ends of God's glory, in the recovery and redemption of mankind. The case before it was as followeth : —
Man, by sin, had cast the most inconceivable dishonour on the righteousness, holiness, goodness, and rule of God ; and himself into the guilt of eternal ruin. In this state it became the wisdom and goodness of God, neither to suffer the whole race of mankind to come short eternally of that enjoyment of himself for which it was created, nor yet to deliver any one of them without a retrieval of the eternal honour of his righteousness, hoUness, and rule, from the diminution and waste that was made of it by sin. /As this could no way be done but by a full satisfaction unto justice and an obedience unto the laAv, bringing and yielding more honour unto the holiness and right- eousness of God than they could any way lose by the sin and dis- obedience of man; — so this satisfaction must be made, and this obe- dience be yielded, in and by the same nature that sinned or disobeyed/^ whereby alone the residue of mankind may be interested in the benefits and effects of that obedience and satisfaction. Yet was it necessary hereunto, that the nature wherein all this was to be per- formed, though derived from the same common stock with that whereof in all our persons we are partakers, should be absolutely free from the contagion and guilt which, with it and by it, are communi- cated unto our persons from that common stock. Unless it were so, there could be no undertaking in it for others — it would not be able to answer for itself But yet, on all these suppositions, no undertak- ing, no performance of duty, in human nature, could possibly yield that obedience unto God, or make that satisfaction for sin, whereon the deliverance of others might ensue, unto the glory of the holiness, righteousness, and rule of God.
In this state of things did infinite Wisdom interpose itself, in that glorious, ineffable contrivance of the person of Christ — or of the divine nature in the eternal Son of God and of ours in the same in- dividual person. Otherwise this work could not be accomplished ; — at least all other ways are hidden from the eyes of all living, no created understanding being able to apprehend any other way whereby it might so have been, unto the eternal glory of God. This, therefore, is such an effect of divine wisdom as will be the object of holy adoration and admiration unto eternity; — as unto this life, how little a portion is it we know of its excellency !
206 THE PERSON OF CHRIST,
CHAPTER XVII.
Other Evidences of Divine Wisdom in the Contrivance of the Work of Redemption in and by the Person of Christ, in Effects Evidencing a Condecency thereunto
That which remains of our present inquiry, is concerning those evidences of divine condecency, or suitableness unto infinite msdom and goodness, which we may gather from the nature of this work, and its effects as expressed in divine revelation. Some few instances hereof I shall choose out from amongst many that might be insisted on.
1. Man was made to serve God in all things. In his person — in his soul and body — in all his faculties, powers, and senses — in all that was given unto him or intrusted with him — he was not his own, but every way a servant, in all that he was, in all that he had, in all that he did or was to do. This he was made for — this state and condition was necessary unto him as a creature. It could be no otherwise with any that was so ; it was so with the angels, who were greater in dig- nity and power than man. The very name of creature includes the condition of universal subjection and service unto the Creator. This condition, in and by his sin, Adam designed to desert and to free him- self from. He would exalt himself out of the state of service and obedience absolute and universal, into a condition of self-sufficiency — of domination and nde. He would be as God, like unto God; that is, subject no more to him, be in no more dependence on him — but advance his own will above the will of God. And there is somewhat of this in every sin ; — the sinner would advance his own will in opposi- tion unto and above the will of God. But what was the event hereof? Man, by endeavouring to free himself from absolute subjection and universal service, to invade absolute dominion, fell into absolute and eternal ruin.
For our recovery out of this state and condition, considering how we cast ourselves into it, the way insisted on was found out by divine wisdom — namely, the incarnation of the Son of God; for he was Lord of all, had absolute dominion over all, owed no service, no obe- dience for himself — being in the form of God, and equal unto him. From this state of absolute dominion he descended into a condition of absolute service. As Adam sinned and fell by leaving that state of absolute service which was due unto him, proper unto his nature, inseparable from it, — to attempt a state of absolute dominion which was not his own, not due unto him, not consistent Avith his nature ; so the Son of God, being made the second Adam, relieved us by descending from a state of absolute dominion, which was his own — due to his nature — to take on him a state of absolute service, which