| TRUE WISDOM: ONLY IN JESUS John Owen HIS GLORY REIGNS B. Childress Jan 08 2010 08:00 A.M. This truth will be farther manifested by the consideration of the insufficiency and vanity of anything else that may lay claim or pretend to a title to wisdom. There be two things in the world that do pass under this account:
of those particular ends to which they are designed, and (b) that both of them in conjunction, with their utmost improvement, cannot reach the true general end of wisdom. Both which considerations will set the crown, in the issue, upon the head of Jesus Christ. NOT IN ACADEMIC LEARNING Begin we with the first of these, and that as to the first particular. Learning itself, if it were all in one man, is not able to compass the particular end to which it is designed; which writes 'vanity and vexation' upon the forehead thereof. The particular end of literature (though not observed by many, men's eyes being fixed on false ends, which compels them in the progress 'aberrare a scopo') is none other but to remove some part of that curse which is come upon us by sin. Learning is the product of the soul's struggling with the curse for sin. Adam, at his first creation, was completely furnished with all that knowledge (excepting only things not then in being, neither in themselves nor in any natural causes, as that which we now call tongues, and those things that are the subject of story), as far as it lies in a needful tendency to the utmost end of man, which we now press after. There was no straitness, much less darkness, upon his understanding, that should make him sweat for a way to improve, and make out those general conceptions of things which he had. For his knowledge of nature, it is manifest, from his imposition of suitable names on all the creatures (the particular reasons of the most of which to us are lost); in which, from the approbation given of his nomination of things in the Scripture, and the significance of what yet remains evident, it is most apparent it was done upon a clear acquaintance with their natures. Hence Plato could observe, that he was most wise that first imposed names on things; yea, had more than human wisdom. Were the wisest man living, yea, a general collection of all the wise men in the world, to make an experiment of their skill and learning, in giving names to all living creatures, suitable to their natures and expressive of their qualities, they would quickly perceive the loss they have incurred. Adam was made perfect, for the whole end of ruling the creatures and living to God, for which he was made; which, without the knowledge of the nature of the one and the will of the other, he could not be. All this being lost by sin, a multiplication of tongues also being brought in, as a curse for an after rebellion, the whole design of learning is but to disentangle the soul from this issue of sin. Ignorance, darkness, and blindness, is come upon the understanding; acquaintance with the works of God, spiritual and natural, is lost; strangeness of communication is given, by multiplication of tongues; tumultuating of passions and affections, with innumerable darkening prejudices, are also come upon us. To remove and take this away - to disentangle the mind in its reasonings, to recover an acquaintance with the curse of division of tongues - is the aim and tendency of literature. This is the 'aliquid quo tendit';and he that has any other aim in it, 'Passim sequitur corvum testaque lutoque.' Now, not to insist upon the vanity and vexation of spirit, with the innumerable evils wherewith this enterprise is attended, this is that I only say, it is in itself no way sufficient for the attainment of its end, which writes vanity upon its forehead with characters not to be obliterated. To this purpose I desire to observe these two things:
On these two considerations it is most apparent that learning can no way of itself attain the end it aims at. MEN CANNOT SEE IN THE DARK That light which by it is discovered (which, the Lord knows, is very little, weak, obscure, imperfect, uncertain, conjectural, for a great part only enabling men to quarrel with and oppose one another, to the reproach of reason, yet I say, that which is attained by it) is not in the least measure by it spiritualized, or brought into the order of living to God, and with God, wherein at first it lay. This is wholly beyond its reach. As to this end, the apostle assures us that the utmost issue that men come to, is darkness and folly (Romans 1:21-22). Who knows not the profound inquiries, the subtile disputations, the acute reasonings, the admirable discoveries of Socrates, Plato, and Aristotle, and others? What, as to the purpose in hand, did they attain by all their studies and endeavours? Says the apostle - 'They became fools.' He that, by general consent, bears the crown of reputation for wisdom from them all, with whom to have lived was counted an inestimable happiness, died like a fool, sacrificing a cock to Æsculapius. And another [apostle assures us], that Jesus Christ alone is 'the true Light,' that lights us (John 1:9). And there is not any that has any true light, but what is immediately from him. After all the learning of men, if they have nothing else, they are still natural men, and perceive not the things of God. Their light is still but darkness; and how great is that darkness! It is the Lord Jesus alone who is anointed to open the eyes of the blind. Men cannot spiritualize a notion, nor lay it in any order to the glorifying of God. After all their endeavours, they are still blind and dark, yea, darkness itself, knowing nothing as they should. I know how the men of these attainments apt to say, 'Are we blind also?' with great contempt of others; but God has blasted all their pride: 'Where,' says he, 'is the wise? Where is the scribe?' (I Corinthians 1:20). I shall not add what Paul has farther cautioned us, to the seeming condemning of philosophy as being fitted to make spoil of souls; nor what Tertullian with some other of the ancients have spoken of it; being very confident that it was the abuse, and not the true use and advantage of it, that they opposed. NO CURE FOR THE CURSE The darkness and ignorance that it strives to remove, being come upon us as a curse, it is not in the least measure, as it is a curse, able to remove it or take it away. He that has attained to the greatest height of literature, yet if he has nothing else - if he not have Christ - is as much under the curse of blindness, ignorance, stupidity, dullness, as the poorest, silliest soul in the world. The curse is only removed in him who was made a curse for us. Everything that is penal is taken away only by him on whom all our sins did meet in a way of punishment; yea, upon this account. The more abilities the mind is furnished with, the more it closes with the curse, and strengthens itself to act its enmity against God. All that it receives does not help it to set up high thoughts and imaginations against the Lord Christ. So that this knowledge comes short of what in particular it is designed to; and therefore cannot be that solid wisdom we are inquiring after. There be sundry other things whereby it were easy to blur the countenance of this wisdom; and, from its intricacy, difficulty, uncertainty, unsatisfactoriness - betraying its followers into that which they most profess to avoid, blindness and folly - to write upon it 'vanity and vexation of spirit.' I hope I shall not need to add anything to clear myself for not giving a due esteem and respect to literature, my intention being only to cast it down at the feet of Jesus Christ, and to set the crown upon his head. NOT IN GOOD CIVIL GOVERNMENT Neither can the second part of the choicest wisdom out of Christ attain the peculiar end to which it is appointed; and that is prudence in the management of civil affairs - that which no perishing thing is more glorious - nothing more useful for the common good of human kind. Now, the immediate end of this prudence is to keep the rational world in bounds and order, to draw circles around the sons of men, and to keep them from passing their allotted bounds and limits, to the mutual disturbance and destruction of each other. All manner of trouble and disturbance arises from irregularity: one man breaking in upon the rights, usages, interests, relations of another, sets this world at variance. The sum and aim of all wisdom below is, to cause all things to move in their proper sphere, whereby it would be impossible there should be any more interfering than is in the celestial orbs, notwithstanding all their divers and various motions: to keep all to their own allotments, within the compass of the lines that are fallen to them, is the special end of this wisdom. Now, it will be a very easy task, to demonstrate that all civil prudence whatever (besides the vexation of its attainment, and loss being attained) is no way able to compass this end. The present condition of affairs throughout the world, as also that of former ages, will abundantly testify it; but I shall farther discover the vanity of it for this end in some few observations. THE GREATEST RULERS FAIL Through the righteous judgment of God lopping off the top flowers of the pride of men, it frequently comes to pass that those who are furnished with the greatest abilities of this kind do lay them out to a direct contrary end to that which is their natural tendency and aim. From whom, for the most part, are all the commotions in the world - the breaking up of bounds, setting the whole frame of nature on fire? Is it not from such men as these. Were not men so wise, the world, perhaps, would be more quiet, when the end of wisdom is to keep it in quietness. This seems to be a curse that God has spread upon the wisdom of the world, in the most in whom it is, that it shall be employed in direct opposition to its proper end. POLICYMAKERS TEND TO SELF-DESTRUCTION That God has made this a constant path towards the advancement of His own glory, even to leaven the wisdom and the counsels of the wisest of the sons of men with folly and madness, that they shall, in the depth of their policy, advise things for the compassing of the ends they do propose as unsuitable as anything that could proceed out of the mouth of a child or a fool, and as directly tending to their own disappointment and ruin as anything that could be invented against them. 'He destroys the wisdom of the wise, and brings to nothing the understanding of the prudent' (I Corinthians 1: 19). This he largely describes (Isaiah 19:11-14). Drunkenness and staggering is the issue of all their wisdom; and that upon this account - the Lord gives them the spirit of giddiness (so also Job 5:12-14). They meet with darkness in the day-time; when all things seem clear about them, and a man would wonder how men should miss their way, then will God make it darkness to such as these (Psalm 33:10). Hence God, as it were, sets them at work, and undertakes their disappointment, 'Go about your counsels,' says the Lord, 'and I will take order that it shall come to nought' (Isaiah 8:9- 10). And when men are deep at their plots and contrivances, God is said to have them in derision, to laugh them to scorn, seeing the poor worms industriously working out their own ruin (Psalm 2:3-4). Never was this made more clear than in the days in which we live. Scarcely have any wise men been brought to destruction, but it has evidently been through their own folly; neither has the wisest counsel of most been one jot better than madness. FEW GREAT MEN ARE WISE That this wisdom, which should tend to universal quietness, has almost constantly given universal disquietness to themselves in whom it has been most eminent. 'In much wisdom is much grief' (Ecclesiastes 1:18). And in the issue, some of them have made away with themselves, as Ahithophel; and the most of them have been violently dispatched by others. There is, indeed, no end of the folly of this wisdom. The great men of the world carry away the reputation of it; really it is found in few of them. They are, for the most part, common events, to which they contribute not the least mite, which are ascribed to their care, vigilance, and foresight. Mean men, that have learned to adore what is above them, reverence the meetings and conferences of those who are in greatness and esteem. Their weakness and folly is little known. Where this wisdom has been most eminent, it has dwelt so close upon the borders of atheism, been attended with such falseness and injustice, that it has made its possessors wicked and infamous. I shall not need to give any more instances to manifest the insufficiency of this wisdom for the attaining of its own peculiar and immediate end. This is the vanity of anything whatever - that it comes short of the mark it is directed to. It is far, then, from being true and solid wisdom, seeing on the forehead thereof you may read 'Disappointment.' And this is the first reason why true wisdom cannot consist in either of these - because they come short even of the particular and immediate ends they aim at. LEARNING AND LEGISLATURE UNITE IN FAILURE Both these in conjunction, with their utmost improvement, are not able to reach the true general end of wisdom. This assertion also falls under an easy demonstration, and it were a facile thing to discover their disability and unsuitableness for the true end of wisdom; but it is so professedly done by him who had the largest portion of any of the sons of men (Solomon in his Preacher), that I shall not any farther insist upon it. To draw, then, to a close: if true and solid wisdom is not in the least to be found amongst these, if the pearl be not hid in this field, if these two are but vanity and disappointment, it cannot but be to no purpose to seek for it in anything else below, these being amongst them incomparably the most excellent; and therefore, with one accord, let us set the crown of this wisdom on the head of the Lord Jesus. Let the reader, then, in a few words, take a view of the tendency of this whole digression. To draw our hearts to the more cheerful entertainment of and delight in the Lord Jesus, is the aim thereof. If all wisdom be laid up in him, and by an interest in him only to be attained - if all things beside him and without him that lay claim thereto are folly and vanity - let them that would be wise learn where to repose their souls. Source: COMMUNION WITH GOD, by John Owen, Copyright 2007, Christian Focus Publications. |
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2010 - HIS GLORY REIGNS
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