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fying his base lusts, &c. though they see him not, and think themselves secure when no other eyes see them. 3. There is no succession in the duration of God; for where there is not a first, there cannot be a second moment of duration; but God is eternal: And there can be no succession of time in God's duration, if he be unchangeable; for that is a continual change. See 2 Pet. iii. 8. “One day is with the Lord as a thousand years, and a thousand years as one day.” 4. God is independent, or self-sufficient. His being and perfections are underived, and not communicated to him, as all finite perfections are by him to the creature. This self-existence, or independence, is one of the highest glories of the divine nature, by which he is distinguished from all creatures, who live, move, and have their being in and from him. Therefore all our springs are in him, all that we enjoy or hope for is from him ; and we should be entirely devoted to his service and honour. 5. Lastly, This doctrine affords full breasts of consolation to the godly, who have an infinite, eternal, and unchange. able friend, who will never leave nor forsake them, but render them completely blessed at last, and confirm them in that happy state for ever. And here is unspeakable terror to those whose enemy this great and eternal God is; for being his enemies, and dying in their rebellion, they shall suffer the whole vengeance and wrath threatened in his word, which he liveth for ever to inflict; and he will never alter what he hath threatened. O let sinners be now persuaded to make this infinite, eternal, and unchangeable God, their friend through Jesus Christ, and so they shall infalli. bly escape the wrath that is to come. Secondly, The next communicable attribute of God is wisdom. The personal wisdom of God is Christ, 1 Cor. i. 24. But this is his essential wisdom, which is that attribute of God whereby he knows himself, and all possible things, and how to dispose all things to the best ends. Hence he is said to “know all things,’ John xxi. 17. and to be “God only wise,’ Rom. xvi. 27. Now, God is infinite, eternal, and unchangeable in his wisdom, Psal. cxlvii. 5. “His understanding is unsearchable.” The wisdom of God appears, 1. In the works of creation. The universe is a bright mirror wherein the wisdom of God may be clearly seen. * The Lord by wisdom made the heavens, Psal. cxxxvi. 5. * The Lord by wisdom hath founded the earth; by understanding hath he established the heavens, Prov. iii. 19. * He hath established the world by his wisdom, and hath stretched out the heavens by his discretion.” More particularly, the wisdom of God appears, (1.) In the vast variety of creatures which he hath made. Hence the Psalmist cries out, “How manifold are thy works, O Lord! in wisdom hast thou made them all, Psal, civ. 24. (2.) In the admirable and beautiful order and situation of the creatures. God hath marshalled every thing in its proper place and sphere. For instance, the sun, by its position displays the infinite wisdom of its Creator. It is placed in the midst of the planets, to enlighten them with its brightness, and inflame them with its heat, and thereby derive to them such benign qualities as make them beneficial to all mixed bodies. If it were raised as high as the stars, the earth would lose its prolific virtue, and remain a dead carcase for want of its quickening heat; and if it were placed as low as the moon, the air would be inflamed with its excessive heat, the waters would be dried up, and every plant scorched. But at the due distance at which it is placed, it purifies the air, abates the superfluities of the waters, temperately warms the earth, and so serves all the purposes of life and vegetation. It could not be in another position without the disorder and hurt of universal nature. Again, the expansion of the air from the ethereal heavens to the earth is another testimony of divine wisdom: for it is transparent and of a subtile nature, and so a fit medium to convey light and celestial influences to this lower world. Moreover, the situation of the earth doth also trumpet forth the infinite wisdom of its Divine Maker: for it is as it were the pavement of the world, and placed lowermost, as being the heaviest body, and fit to receive the weightiest matter. (3.) In fitting every thing for its proper end and use, so that nothing is unprofitable and useless. After the most diligent and accurate inquiry into the works of God, there is nothing to be found superfluous, and there is nothing defective. (4.) In the subordination of all its parts, to one common end. Though they are of different natures, as lines vastly distant in themselves, yet they all meet in Wol. I. M

one common centre, namely, the good and preservation of the whole, Hos. ii. 21, 22. ‘I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn and the wine, and the oil, and they shall hear Jezreel.” 2. In the government of the world. God sits in his secret place, surrounded with clouds and darkness, holding the rudder of the world in his hand, and steering its course through all the floatings and tossings of casualty and contingency to his own appointed ends. There he grasps and turns the great engine of nature, fastening one pin and loosing another, moving and removing the several wheels of it, and framing the whole according to the eternal idea of his own understanding. By his governing providence he directs all the actions of his creatures; and, by the secret and efficacious penetration of the divine influence, he powerfully sways and determines them which way he pleases. 3. In the work of redemption. This is the very master. piece of Divine wisdom; and here shines the manifold or diversified wisdom of God, Eph. iii. 10. It appears, (1.) In the contrivance thereof. When man had ruined himself by sin, all the wisdom of men and angels could never have devised a method for his recovery. Heaven seemed to be divided upon this awful event. Mercy inclined to save man, but Justice interposed for satisfaction. Justice pleaded the law and the curse, by which the souls of sinners are forfeited to vengeance. Mercy, on the other hand, urged, Shall the Almighty build a glorious work, and suffer it to lie in eternal ruins 2 shall the most excellent creature in the inferior world perish through the subtilty of a malicious and rebellious spirit? shall that arch-rebel triumph for ever, and raise his trophies from the final ruin of the works of the Most High Shall the reasonable creature lose the fruition of God, and God lose the subjection and service of his creature? and, shall all mankind be made in vain Mercy further pleaded, That if the rigorous demands of Justice be heard, it must lie an obscure and unregarded attribute in the divine essence for ever; that it alone must be excluded, while all the rest of the attributes had their share of homour. Thus the case was infinitely difficult, and not to be unravelled by the united wit of all the celestial spirits. A bench of angels was incapable to contrive a method of reconciling infinite mercy with inflexible justice, of satisfying the demands of the one, and granting the requests of the other. In this hard exigence the wisdom of God inter

posed, and in the vast treasure of its incomprehensible light,

found out an admirable expedient to save man without prejudice to the other divine perfections. The pleas of Justice,

said the wisdom of God, shall be satisfied in punishing, and the requests of Mercy shall be granted in pardoning. Justice shall not complain for want of punishment, nor Mercy for want of compassion; I will have an infinite sacrifice to content Justice, and the virtue and fruit of that sacrifice shall delight mercy. Here justice shall have punishment to accept, and Mercy shall have pardon to bestow. My Son shall die, and satisfy justice by his death; and by the virtue. and merit of that sacrifice sinners shall be received into favour, and herein Mercy shall triumph and be glorified. Here was the most glorious display of wisdom, (2.) In the ordination of a Mediator every way fitly qualified to reconcile men unto God. A mediator must be capable of the sentiments and affections of both the parties he is to reconcile, and a just esteemer of the rights and injuries of the one and the other, and have a common interest in both. The Son of God, by his incarnation, perfectly possesses all these qualities. He hath a nature to please God, and a nature to please sinners. He had both the perfections of the Deity, and all the qualities and sinless infirmities of the humanity. The one fitted him for things pertaining to God, and the other furnished him with a sense of the infirmities of man,—This union of the divine and human nature in the person of Christ was necessary to fit and qualify him for the discharge of his threefold office of Prophet, Priest, and King.—As a Prophet, it was requisite he should be God, that so he might acquaint us with his Father's will, and reveal the secret purposes and hidden counsels of heaven concerning our salvation, which were locked up in the bosom of God from all eternity. And it was needful he should be man, that he might converse with poor sinners in a familiar manner, and convey the mind and counsels of God to them, in such a way as they could receive them.—As a Priest, he behoved to be a man, that so he might be capable to suffer, and to bear the wrath which

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the sins of the elect had justly deserved. And it behoved him to be God, to render his temporary sufferings satisfac. tory. The great dignity and excellency of the divine Me. diator's person made his sufferings of infinite value in God's account. Though he only suffered as a man, yet he satis. fied as God.—As a King, he must be God, to conquer Satan, convert an elect world, and effectually subdue the lusts and corruptions of men. And he must be man, that by the excellency of his example, he might lead us in the way of life. (3.) In the manner whereby this redemption is accomplished, namely, by the humiliation of the Son of God. By this he counteracted the sin of angels and men. Pride is the poison of every sin: for in every transgression the creature prefers his pleasure to and sets up his own will above God's. This was the special sin of Adam. The devil would have levelled heaven by an unpardonable usurpation. He said in his heart, I will be like the Most High, and man infected with his breath (when he said, Ye shall be like gods) became sick of the same disease. Now, the Divine Redeemer, that he might cure our disease in its source and cause by the quality of the remedy, applied to our pride an unspeakable humility. Man was guilty of the highest robbery in affecting to be equal with God; and the Son, who was in the bosom of God, and equal to him in majesty and authority, emptied himself by assuming the human nature in its servile state, Phil. ii. 6, 7, 8. It is said, John i. 14. ‘The word was made flesh.” The meanest part of our nature is specified to signify the greatness of his abasement. There is such an infinite distance between God and flesh, that the condescension is as admirable as the contrivance. So great was the malignity of human pride, that such a profound humility was requisite for the cure of it. And by this Christ destroyed the works of the devil. (4.) In appointing such contemptible, and in appearance opposite means, to bring about such glorious effects. The way is as admirable as the work. Christ ruined the devil's empire by the very same nature that he had vanquished, and by the very means which he had made use of to establish and confirm it. He took not upon him the nature of angels, which is equal to Satan in strength and power; but he took part of flesh and blood, that he might the more signally triumph over that proud spirit in the human nature, which was in

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