I.
How does saving faith approve of this way; on what accounts, and unto what ends?
First, It approves of it, as that which every way becomes God to find out, to grant, and propose: so speaks the apostle, Heb. ii. 10, “It became him, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.” That becomes God, is worthy of him, is to be owned concerning him, which answers unto his infinite wisdom, goodness, grace, holiness, and righteousness, and nothing else. This faith discerns, judges, and determines concerning this way, — namely, that it is every way worthy of God, and answers all the holy properties of his nature. This is called “The light of the knowledge of the glory of God in the face of Jesus Christ,” 2 Cor. iv. 6.
This discovery of the glory of God in this way is made unto faith alone, and by it alone it is embraced. The not discerning of it, and thereon the want of an acquiescence in it, is that unbelief which ruins the souls of men. The reason why men do not embrace the way of salvation tendered in the gospel, is because they do not see nor understand how full it is of divine glory, how it becomes God, is worthy of him, and answers all the perfections of his nature. Their minds are blinded, that the light of the glorious gospel of Christ, who is the image of God, does not shine unto them, 2 Cor. iv. 4. And so they deal with this way of God as if it were weakness and folly.
Herein consists the essence and life of faith:— It sees, discerns, and determines, that the way of salvation of sinners by Jesus Christ proposed in the gospel, is such as becomes God and all his divine excellencies to find out, appoint, and propose unto us. And herein does it properly give glory to God, which is its peculiar work and excellency, Rom. iv. 20; herein it rests and refreshes itself.
In particular, faith herein rejoices in the manifestation of the infinite wisdom of God. A view of the wisdom of God acting itself by his power in the works of creation (for in wisdom he made them all), is the sole reason of ascribing glory unto him in all natural worship, whereby we glorify him as God; and a due apprehension of the infinite wisdom of God in the new creation, in the way of saving sinners by Jesus Christ, is the foundation of all spiritual, evangelical ascription of glory to God.
It was the design of God, in a peculiar way, to manifest and glorify his wisdom in this work. Christ crucified is the “power of God, and the wisdom of God,” 1 Cor. i. 24; and “all the treasures of wisdom and knowledge are hid in him,” Col. ii. 3. All the treasures of divine wisdom are laid up in Christ, and laid out about him, as to be manifested unto faith in and by the gospel. He designed herein to make known his “manifold wisdom,” Eph. iii. 9, 10.
Wherefore, according to our apprehension and admiration of the wisdom of God in the constitution of this way of salvation is our faith, and no otherwise; where that does not appear unto us, where our minds are not affected with it, there is no faith at all.
I cannot stay here to reckon up the especial instances of divine wisdom herein. Somewhat I have attempted towards it in other writings; and I shall only say at present, that the foundation of this whole work and way, in the incarnation of the eternal Son of God, is so glorious an effect of infinite wisdom, as the whole blessed creation will admire to eternity. This of itself bespeaks this way and work divine. Herein the glory of God shines in the face of Jesus Christ. This is of God alone; this is that which becomes him; that which nothing but infinite wisdom could extend unto. Whilst faith lives in a due apprehension of the wisdom of God in this, and the whole superstruction of this way, on this foundation it is safe.
Goodness, love, grace, and mercy, are other properties of the divine nature, wherein it is gloriously amiable. “God is love;” there is none God but he. Grace and mercy are among the principal titles which he everywhere assumes to himself; and it was his design to manifest them all to the utmost in this work and way of saving sinners by Christ, as is everywhere declared in the Scripture. And all these lie open to the eye of faith herein: it sees infinite goodness, love, and grace, in this way, such as becomes God, such as can reside in none but him; which it therefore rests and rejoices in, 1 Pet. i. 8. In adherence unto, and approbation of, this way of salvation, as expressive of these perfections of the divine nature, does faith act itself continually.
Where unbelief prevails, the mind has no view of the glory that is in this way of salvation, in that it is so becoming of God and all his holy properties, as the apostle declares, 2 Cor. iv. 4. And where it is so, whatever is pretended, men cannot cordially receive it and embrace it; for they know not the reason for which it ought to be so embraced: they see no form nor comeliness in Christ, who is the life and centre of this way, “no beauty for which he should be desired,” Isa. liii. 2. Hence, in the first preaching of it, it was “unto the Jews a stumbling-block, and unto the Greeks foolishness;” for by reason of their unbelief they could not see it to be, what it is, “the power of God, and the wisdom of God;” and so it must be esteemed, or be accounted folly.