Secondly, His injinite self-sufficiency doth manifest itself in his works; for all these things are the absolute product of his power, and wisdom, and goodness. From the infinite stores and treasures of them did he bring them all forth. They had no previous matter whereof they were made; no reason, cause, or end was there why they should be made, but only what was in himself and from him- self, Rom. xi. 36, Rev. iv. 11. Now, this could not have been with- out an infinite self-sufficiency in himself, from whence it is that all things begin and end in him. And had he not been every way self-sufficient before the existence of all things, out of nothing no- thing could have been produced. And this ariseth from his fulness of being, which he declareth by his names 77! and M18; which de- note his self-being, his self-existence, his self-sufficiency. All the properties of his nature, being infinite, have that which satisfies them and fills them. “ His understanding is infinite.” And as nothing could comprehend the infinite nature of God but an infinite under- standing, God could not know himself if his understanding were not infinite. So nothing could satisfy an infinite understanding but an infinite object; the understanding of God could not be blessed and in rest if the object of it, the nature of God, were not infinite. God by his understanding knows the extent of his infinite power, and so knows not only what he hath wrought by his power, but also what- ever he can so do. And this suitableness of the properties of God one to another, as it makes them, because infinite, not really to differ from one another, or from his nature itself, so it gives them all rest, blessedness, satisfaction, and self-sufficiency: as, to continue in our former instances, the blessedness of the understanding of God con-
VER. 5-9.] EPISTLE TO THE HEBREWS. 347
sists in its comprehension of the whole nature of God, nor is capable of more, because it can comprehend no more. Hence is God all- sufficient, and eternally blessed in the contemplation and enjoyment of his own excellencies; for self-sufficiency is the fountain of blessed- ness. Where any thing is wanting, there is no absolute blessed- ness, And hence is the blessedness of God absolute, eternal, and essential unto him, because it hath its rise and spring absolutely in himself, his own fulness of being, his own sufficiency unto and for himself. All the blessedness of the creatures that we shall or may ever attain unto is but dependent, derivative, and communicated ; because, though nothing shall be wanting unto us, yet the spring of our supplies shall never be in ourselves, but in God. His blessed- ness is absolute, because it is from himself and in himself, in his being every way self-sufficient. This it is to be absolutely blessed. Hence God made not these things because he had need of them, for if he had had need of them he could not have made them; or that they should add any thing unto him, for that is not infinite unto which any thing can be added; or that he might settle that rest and satisfaction in them which he had not in himself before, for that alone which is infinite must necessarily and unavoidably give eternal satisfaction unto that which is infinite: but only by a most free act of his will, he chose by the creation of all things to express somewhat of his power, wisdom, and goodness in something without himself. Absolutely he was self-sufficient from all eternity, and that both as to rest, satisfaction, and blessedness in himself, as also in respect of any operation, as to outward works, which his will and wisdom should incline him unto; being every way able and powerful in and from himself to do whatever he pleaseth. And this infinite satisfac- tion and complacency of God in himself, arising from that fulness of divine being which is in all the properties of his nature, is another object of our holy admiration and adoration. ‘This God was, this God did, before the world was created.’ Now, what is man, that this every way all-sufficient God should mind, regard, and visit him? Hath he any need of him or his services? Doth his goodness extend to him? Can he profit God, as a man profiteth his neighbour? “ If he sin, what doth he against him? or if his transgressions be multi- plied, what doth he unto him?” that is, to his disadvantage. “ If he be righteous, what giveth he unto him? or what receiveth he of his hand?” Job xxxv. 6,7. Nothing but infinite condescension and grace is the fountain of all God’s regard unto us.
‘Thirdly, His infinite and eternal power is by the same means manifested. This the apostle expressly affirms, Rom. i. 20. He that made all these things of nothing, and therefore can also make and create in like manner whatever else besides he pleaseth, must needs be infinite in power, or, as he is called, “ the Lord God omni-
348 AN EXPOSITION OF THE [CHAP. II.