ETERNAL WISDOM REJOICING IN THE EVENTS TO BE

REVEALED.

REV. R. S. M'ALL, LL.D.

MOSELEY STREET CHAPEL, MANCHESTER, OCTOBER 12, 1834.

"Then I was by him, as one brought up with him; and I was daily his delight, rejoicing always before him: rejoicing in the habitable part of his earth, and my delights were with the sons of men."-PROVERBS, viii. 30, 31.

You will remember, my brethren, that this is a speech ascribed in this sacred book to "wisdom." Our interpretation of the sentiment thus pre nted before us, will, however, be materially modified by the view which v take of the proper import of that phrase, as adopted, not in this place only, but throughout the book. We may either understand it as intended to personify the character of the Most High, bearing this appellation; or we may regard it as being indeed only another name for Him who is the faithful and true Witness, the power and the wisdom of God together; who, being in the brightness of his Father's glory, and the express image of his person, when he had by the word of his power, and the exercise of his own wisdom, formed all things out of nothing, constituted, ordained, arranged, and ordered all things, then presented himself afterwards before that creation he had made, arrayed in the human form, and now dwells in light and glory (though still possessing the same exterior lineaments, and the same immediate relation to humanity), to receive the homage and reverence of all the hosts of heaven.

We may, therefore, according to these two interpretations, contemplate the words before us, first with an inferior, and next, we apprehend, both with a more legitimate, as well as a more exalted species of interest and delight. Let us, however, read once again, that this may appear unquestionable, the important language which stands connected with the words of the text: let us read from the twenty-second verse, and consider this two-fold reference silently and solemnly: "The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep when he gave to the sea his decree that the waters should not pass his commandment: when he appointed the foundations of the earth: then I was by him, as one brought up with him and I was daily his delight, rejoicing

:

always before him; rejoicing in the habitable part of his earth; and my delights were with the sons of men."

66

But besides that there seems to us an incongruity in the representation of wisdom as having been at any period "brought forth," (provided that wisdom is supposed to mean the attribute of the great and eternal Mind—if it be intended in any other sense, or be interpreted otherwise, than that it was manifest and came forth in development before the universe; which was clearly and obviously impossible in the circumstances referred to in this passage, forasmuch as there were then no observers, no witnesses, and none to whom such development could be afforded)-besides the fact, that that glorious and infinite attribute of God, wisdom, appears to us to be properly associated with himself in the inherent depths, and the intimacy of his own existence, inherent in himself, and inseparable from him, and therefore that there appears an incongruity and impropriety in representing it as detached and separate, and operating alonebesides the fact, that it would seem to us to be improper, and in every way destitute of emphasis and force, to represent this wisdom as set up from everlasting and from the beginning, or ever the earth was ;" and, more especially, to represent such wisdom as delighting in the anticipation of the great end which it would itself secure; the boldness of the figure, and the extent of the personification, besides that they either seem to outrage our conception of the accuracy of the sentiment and the truth of the case, appear to us to be such as to induce us to regard the words, as rather indicative of Him who is indeed the wisdom of God, and who presented before us, and before the universe, its noblest, brightest, and most glorious manifestations, assumes this honour, and claims it as his own-Christ the power of God, and the wisdom of God. We therefore, my brethren, shall, in the residue of this discourse, after we have first briefly exhibited before you the lesser, or the less energetic, mode whereby to contemplate these words, regard them according to this apprehension of their meaning, which we conceive is the proper guide rightly to understand nearly every portion of this important treatise.

Let us suggest it to you, my brethren, as matter to be hereafter examined in your own study of Scripture, that there is very much throughout the whole of the book of Proverbs ascribed to wisdom, which cannot be regarded, with propriety, as attaching to a simple attribute. Moreover that wisdom stands associated with ends, and aims, and objects, which are certainly by no means the results of wisdom alone; and that there is a degree of grandeur and elevation about the presentation of this character, which seems to point, inferentially and indirectly, at the Eternal Son of the Most High. Let then this, as a suggestion, dwell in your minds: pursue the inquiries in secret which it presents to you, and you will perceive that there is a fulness of beauty and energy given to very many portions of this valuable book (which, if the simple attribute of wisdom were to be regarded as detached from the person of Him in whom dwelt all the fulness of the Godhead bodily, would be found utterly wanting) instead of that exaggerating and imperfect measure of emphasis frequently employed, in relation to that which ought to have been found associated, perhaps, with other attributes than those which stand forth singly and alone.

But even if we were to take this inferior view of the case, and were to regard

the wisdom of God, the wisdom of the great Supreme, as a mere attribute of his character, as being thus represented, we should be led, we apprehend, by it to very interesting reflections in relation to this human system, to which it is represented as continually directed from eternity. For the wisdom of the great God, before even the sea received its decree from his mouth, before the waters were forbidden to pass his commandment, before he had appointed the foundations of the earth-that wisdom is represented as the delight of God," rejoicing always before him" in this particular reference-" rejoicing in the habitable part of his earth, and having its delights with the sons of men."

If we contemplate thus the character of divine wisdom as directed to earth, dwelling amongst men, anticipating the concerns, and circumstances, and history of this human world, we shall be led to perceive an importance attaching to all the ramifications of that history, to all its epochs and all its events, otherwise perhaps improperly ascribed to it. We shall, besides, contemplate our own condition as in immediate connexion with those great issues which are thus to call forth the alone wisdom of God, and which give to that wisdom so glorious an exercise, as it is presented before us, rejoicing and exulting in the review. We shall contemplate, I say, our own particular circumstances in connexion with this event, as having an importance and a greatness which induces us to "gird up the loins of our minds, to be sober, and hope to the end for the grace which is to be revealed in us," when all the issue of that wisdom shall be finally attained.

In addition to this, we shall be led to depend, with a degree of delight and joy, on all the arrangements and developments of this wisdom in relation to our circumstances. If we contemplate it as from everlasting, and regard the thoughts of God as concentrated on us from eternity, we shall learn to apprehend that there is nothing little, nothing of trifling importance, in the circumstances of human nature, and the whole of its events; but that, on the contrary, all was fore-ordained and arranged with such reference to propriety and truth, as to accomplish, with infallibility, with an infinite certainty, all which God designs. In addition to this, we shall perceive the impropriety of our murmuring ; and that there is the greatest measure of folly, as well as of danger, in allowing ourselves to dispute any part of the divine proceedings. If we contemplate them as at the moment brought into operation, not as meeting exigences which were not foreseen, and not as adapted to remove difficulties or hindrances out of the way of the divine procedure, for which no previous preparation had been arranged; but, on the contrary, as having been all presented to the view and contemplation of the Eternal Mind, before the very first part of this universal fabric had been created, before its very foundations had been laid, or before "the highest part of the dust of the world" was brought into existence-we shall delight ourselves to perceive that the attempt to resist that wisdom is not in itself more perilous than it is unwise; we shall yield ourselves to its discipline with a calm acquiescence; we shall learn true wisdom in submission; and the obedience, not merely of our belief in the perfect goodness of God, but our absolute asquiescence in every part of the divine arrangements, will enable us to meet those arrangements in the present life, and their issue in the life of glory hereafter.

In addition to this, such a view of the case will induce us to look with intelli

gent and instructed minds, upon all the things around us, and to observe in the various circumstances which transpire before our view, the actual working out of a plan arranged from eternity. The natural result will be, that we shall see the mind of God exhibited in living images, and presented before us in manifest development. We shall continually observe that whereon the thoughts of God are fixed; and in observing how those thoughts are brought out into actual manifestation, we shall learn to think with him. Thus shall we acquire a familiarity with his mind, as well as with his general purposes; with his mode of operation, as well as his design: and this will be to hold firm fellowship with him as the Father of our spirits, and be prepared for that fellowship which is far more noble, when we shall see him as he is, and dwell eternally with him in the light of his presence.

In addition to this, the contemplation of the great Supreme, as having been perpetually in exercise, will induce us to regard him, not only with this constant converse with the purposes of his mind, but likewise with deep solicitude, in order that we ourselves may be brought to see the truth and results of all that is around us; forasmuch as we shall perceive that this is nothing more than a detailed exhibition of what from eternity existed in the mind of God; and what, therefore, if transferred to ourselves, will cause us to rise to the highest degree to which it is possible that any creature can attain, of correspondence of feeling and of habit with himself. And hence our security and joy. For if it were the object of his delight to contemplate it before hand, we shall see it must become, in the same degree that our spirits are elevated into consonance with his, our delight, as it is brought before our view; and we shall thus, not only attain to that wondrous elevation of which I have already spoken, that sublime and almost fearful altitude of thought wherein we are permitted to think with the Eternal, but we shall participate in the very joys, and in the glowing delights of that Mind in which it finds the plenitude of its eternal satisfaction.

In addition to this, you will perceive, that in the degree wherein we ascribe to the eternal wisdom this immediate foreknowledge of all the events of this world, together with the delight and joy consistent with its purity and perfection, we shall anticipate the glory of that scene in its fulness, which we now perceive in fragments. That which we see but in its passage-that which we attain to the information of, precisely as they can who look on some part of some great procession, the beginning and the end of which they could not apprehend, but one individual portion of which was singly presented to their minds--we may anticipate to enjoy, when the whole shall pass before us, when all shall be unveiled in the measure wherein it is good that the designs of the Creator shall be revealed to his creatures. Thus if the joy of the Divine and Infinite Mind be that of wisdom rejoicing-that of wisdom rejoicing in anticipation of the events which shall be revealed to us in history, we see the character of celestial bliss; we attain some conception of the nature of heaven, and are prepared to look back, through that vista of eternal ages, through which the prescience of God is represented as looking onward; and thus partake of the felicity reflected from the breast of the Eternal, and those enjoyments, emanating from the depths of his own essence; and thus, throughout the long ages through which we shall evermore delight in this contemplation, become familiar with these elemental issues, and enter into the joy of our Lord.

Let us contemplate with what propriety then, even, as I have said, in this less energetic form, we may ascribe to the divine wisdom this anticipated delight of looking forward to the production of the world. There is enough assuredly, my brethren, written under this aspect, to justify the representation; and the only complaint it would be possible to make of the interpretation which should here fina its end, would be, that it left that infinitely behind which it undertook to measure; and that there was an infinite discrepancy and inferiority on the part of the interpretation, as compared with the object it had assumed to interpret. But when we think of the mind of the great God viewing from eternity all that was to be, and fixing, in its wisdom, upon this human world, there are a variety of objects now springing up to our view at once, of a nature to represent this single and glorious attribute as delighting-having the fulness of its satisfaction and repose-in this contemplation and anticipation from eternity. Let us think only of the marvellous structure of the human constitution; let us contemplate this wondrous, this mysterious, this marvellous form, in which we ourselves are found: let us only contemplate that strange concurrence of the most extreme and opposite of all characters of being; and let us notice how they coalesce; how they blend in an intimate, and, as it seems to us, inseparable union. Let us only meditate upon ourselves for an instant; and we shall stand astonished at our condition, and feel ourselves a world of wonders. All that the universe presents of grandeur, all that it represents to us of beauty, all which it sets before us of skill, all that it teaches us of goodness, seems to meet and centre here. For what can be more illustrious and glorious than the human intellect? I do not say from its extent, but its essence; I speak not of its acquisitions, but its powers; I speak not of its present, but its future condition -of its destiny enstamped so brightly on its brow—a glory which seems to come into immediate contact, even with the being of God, and to be the most inimitable and the most beauteous of all our conceived images of his own invisible and eternal essence. I do not say there may not be spirits on high of a loftier order, that there may not be intellects which are greater than our own; I would not measure the degree in which we are accustomed to stand astonished at angels which excel in strength and surpass in wisdom, and who inhabit eternity in the light and the fulness of those joys which are at God's right hand for evermore; but I would speak of this wondrous, this astonishing combination of powers, which at least have alliance with theirs, or if not with theirs, with His who is infinitely beyond them, and yet which stands in union with them, to exist throughout eternal ages with a body fashioned from the dust, and with liabilities which are so numerous, to all the ills and changes, and various evils belonging to our mortal state, and, at the same time, to all those complicated forms of evil which are fitted to develope its powers, and exhibit its resources. In the very body alone, with which we stand thus intimately connected, what forms of beauty, what exquisite adaptation, what propriety, in regard both to figure and use what perfection of structure! In what manner do we perceive every faculty raised to its highest degree of excellence and loveliness, the most complete in itself, the most adapted to its designs, the most various, and certainly the most wonderful. If this single body were presented to us, and it stood alore, we might well regard it as a fit object, not only for the contemplation of all other minds, but for the contemplation of the mind of Him who made it,