212 THE PERSON OF CHRIST.
restore us; so he would do it in a way of obedience on our part — of that obedience which we had forsaken. The design of man, which was imposed on him by the craft of Satan, was to become wise like unto God, knowing good and evil. The folly of this endeavour was quickly discovered in its effects. Sense of nakedness, with shame, misery, and death, immediately ensued thereon.
But divine Wisdom thought meet to aggravate the reproach of this folly. He would let us see wherein the true knowledge of good and evil did consist, and how foolishly we had aspired unto it by a re- linquishment of that state of obedience wherein we were created.
Job xxviii. from verse 12 unto the end of the chapter, there is an inquiry after wisdom, and the place of its habitation. All creatures give an account that it is not in them, that it is hid from them — only they have heard the fame thereof All the context is to evince that it is essentially and originally only in God himself But if we cannot comprehend it in itself, yet may we not know what is wisdom unto us, and what is required thereunto ? Yes, saith he ; for " unto man he said, Behold, the fear of the Lord, that is wisdom ; and to depart from evil is understanding," verse 28. Man, on the other hand, by the suggestion of Satan, thought, and now of himself con- tinues to think, otherwise; namely, that the way to be wise is to re- linquish these things. The world will not be persuaded that " the fear of the Lord is wisdom, and to depart from evil is understanding;" yea, there is nothing that the most of men do more despise and scorn, than thoughts that true wisdom doth consist in faith, love, fear, and obedience unto God. See Ps. xiv. 6. Whatever else may be pleaded to be in it, yet sure enough they are that those who count it wisdom are but fools.
To cast an everlasting reproach of folly on this contrivance of the devil and man, and uncontrollably to evince wherein alone true wis- dom doth consist, God would glorify a state of obedience. He would render it incomparably more amiable, desirable, and excellent, than ever it could have appeared to have been in the obedience of all the angels in heaven and men on earth, had they continued therein. This he did in this way of our recovery, — in that his own eternal Son entered into a state of obedience, and took upon him the " form " or condition "of a servant" unto God.
What more evident conviction could there be of the folly of man- kind in hearkening unto the suggestion of Satan to seek after wisdom in another condition? How could that great maxim, which is laid down in opposition unto all vain thoughts of man, be more eminently exemplified — that "the fear of the Lord, that is wisdom; and to de- part from evil, that is understanding?" What greater evidence could be given, that the nature of man is not capable of a better condition
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than that of service and universal obedience unto God? How could any state be represented more amiable, desirable, and blessed? In the obedience of Christ, of the Son of God in our nature, apostate sinners are upbraided with their folly in relinquishing that state which, by his susception of it, is rendered so glorious. What have we attained by leaving that condition which the eternal Son of God delighted in? " I delight," saith he, " to do thy will, 0 my God ; yea, thy law is in the midst of my bowels," Ps. xl. 8 — margin. It is the highest demonstration that our nature is not capable of more order, more beauty, more glory, than consists in obedience unto God. And that state which we fell into upon our forsaking of it, we now know to be all darkness, confusion, and misery.
Wherefore, seeing God, in infinite grace and mercy, would recover us unto himself; and, in his righteousness and holiness, would do this in a way of obedience, — of that obedience which we had forsaken ; it hath an eminent impression of divine wisdom upon it, that in this mystery of God manifest in the flesh, the only means of our recovery, he would cast the reproach of the most inexpressible folly on our apostasy from a state of it, and render it amiable and desirable unto all who are to return unto him.
To bear the shame of this folly, to be deeply sensible of it, and to live in a constant prospect and view of the glory of obedience in the person of Christ, with a sedulous endeavour for conformity thereunto, is the highest attainment of our wisdom in this world ; — and whoso- ever is otherwise minded, is so at his own utmost perU.
7. God, in infinite wisdom, hath by this means secured the whole inheritance of this life and that which is to come from a second forfeiture. Whatever God will bestow on the children of men, he grants it unto them in the way of an inheritance. So the land of Canaan, chosen out for a representative of spiritual and eternal things, was granted unto Abraham and his seed for an inheritance. And his interest in the promise is expressed by being " heir of the world." All the things of this life, that are really good and useful unto us, do belong unto this inheritance. So they did when it was vested in Adam. All things of grace and glory do so also. And the whole of the privilege of behevers is, that they are heirs of salvation. Hence godliness hath the " promise of the life that now is, and of that which is to come," 1 Tim. iv. 8. And the promise is only of the inheritance. This inheritance, as was before intimated, was lost in Adam, and forfeited into the hand of the great Lord, the great possessor of heaven and earth. In his sovereign grace and goodness he was pleased again to restore it — as unto all the benefits of it — unto the former tenants; and that with an addition of grace, and a more exceeding weight of glory. But withal, infinite wisdom pro-