Whereas wisdom, therefore, is that lioly excellency or power of the Divine Being, wherein God designs, and whereby he effects, the glory of all the other properties of his nature, we cannot trace the paths of it in any work of God, unless we know the interest and con- cernment of those other properties in that work. For that which wisdom principally designs, is the glorification of them. And unto this end the effective property of the divine nature, which is almighty power, always accompanies, or is subservient unto, the directive or infinite wisdom, which is requisite unto perfection in operation. What infinite goodness will communicate ad extra — what it will open the eternal fountain of the Divine Being and all-sufficiency to give forth — that infinite wisdom designs, contrives, and directs to the glory of God; and what wisdom so designs, infinite power effects. See Isa. xl. 13-15, 17, 28.
2. We can have no apprehensions of the interest of the other pro- perties of the divine nature in this gi'eat mystery of godliness, whose glory was designed in infinite wisdom, without the consideration of that state and condition of our otvn wherein they are so concerned. That which was designed unto the eternal glory of God in this great work of the incarnation of his Son, was the redemption of mankind, or the recovery and salvation of the church. What hath been disputed by some concerning it, without respect unto the sin of man and the salvation of the church, is curiosity, and indeed presumptuous folly. The whole Scripture constantly assign eth this sole end of that effect of divine goodness and wisdom ; yea, asserts it as the only foundation of the Gospel, John iii. 16. Wherefore, unto a due contemplation of divine wisdom in it, it is necessary we should consider what is the nature of sin, especially of that first sin, wherein our original apos- tasy from God did consist — what was the condition of mankind thereon — what is the concernment of the holy God therein, on the account of the blessed properties of his nature — what way Avas suited unto our recovery, that God might be glorified in them all. Without a previous consideration of these things, we can have no due concep- tions of the wisdom of God in this glorious work which we inquire
THE NATURE OF MANS APOSTASY FROM GOD. 181
after. Wherefore I shall so far speak of them, that, if it be the will of God, the minds of those who read and consider them may be opened and prepared to give admittance unto some rays of that divine Avisdom in this glorious work, the lustre of whose full light we are not able in this world to behold.
When there was a visible pledge of the presence of God in the "bush that burned" and was not consumed, Moses said he " would turn aside to see that great sight," Exod. iii. 3. And this great re- presentation of the glory of God being made and proposed unto us, it is certainly our duty to divert from all other occasions unto the contemplation of it. But as Moses was then commanded to put off his shoes, the place whereon he stood being holy ground, so it will be the wisdom of him that writes, and of them that read, to divest themselves of all carnal affections and imaginations, that they may draw nigh unto this great object of faith with due reverence and fear.
The first thing we are to consider, in order unto the end proposed, is — the nature of our sin and apostasy from God. For from thence we must leam the concernment of the divine excellencies of God in this work. And there are three things that were eminent therein : —
(1.) A reflection on the honour of the holiness and wisdom of God, in the rejection of his image. He had newly made man in his own image. And this work he so expresseth as to intimate a pecu- liar effect of divine wisdom in it, whereby it was distinguished from all other external works of creation whatever. Gen. i. 26, 27, " And God said. Let us make man in our image, after our likeness. So God created man in his own image, in the image of God created he him." Nowhere is there such an emphasis of expression concern- ing any work of God. And sundry things are represented as pecu- liar therein.
[1st,] That the word of consultation and that of execution are distinct. In all other works of creation, the word of determination and execution was the same. When he created light — which seems to be the beauty and glory of the whole creation — he only said, " Let there be light; and there was light," Gen. i. 3. So was it with all other things. But when he comes unto the creation of man, another process is proposed unto our faith. These several words are dis- tinct, not in time, but in nature. " God said, Let us make man in our image and likeness;" and thereon it is added distinctly, as the execution of that antecedent counsel, " So God made man in his o^Nu image." This puts a signal eminency on this work of God.
\2dly,] A distinct, peculiar concernment of all the persons of the holy Trinity, in their consultation and operation, is in like manner proposed unto us : " And God said. Let us make man." The truth hereof I have sufficiently evinced elsewhere, and discovered the vanity