God" (1 Tim. 1. 17.) to discover the divinity of his wisdom, in making a way where he finds none. And such was the end of God in the work of our redemption: this was declared by the angels, who were sent ambassadors extraordinary to bring tidings of peace to the world. "They praised God, saying, glory to God in the highest, and on earth peace, good will towards men.” Luke 2. 13, 14.

The supreme end is his own glory; and, in order to it, the salvation of man hath the nature and respect of a medium.

The subordinate is the recovery of the world from its lapsed and wretched state.

1. The supreme end is the glory of God. This signifies principally his internal and essential glory: and that consists in the perfections of his nature, which can never be fully conceived by the angels, but overwhelm, by their excellent greatness all created understandings. But the glory that results from God's works is properly intended in the present argument, and implies,

2. The manifestation whereby he is pleased to represent himself in the exercise of his attributes. As the divine nature is the primary and complete object of his love, so he takes delight in those actions wherein the image and brightness of his own virtues appear. Now in all the works of God there is an evidence of his excellencies. But as some stars shine with a different glory, so there are some noble effects, wherein the divine attributes are so conspicuous, that in comparison with them, the rest of God's works are but obscure expressions of his greatness. The principal are creation and redemption, "the heavens declare the glory of God, and the firmament his handy-work." Psal. 19. 1. And when God surveyed the whole creation, and "saw all that which he made was good," Gen. 1. he ordained a sabbath, to signify the content and satisfaction he had in the discovery of his eternal perfections therein.

But especially his glory is most resplendent in the work of redemption, wherein more of the divine attributes are exercised than in the creation, and in a more glorious manner. It is here that wisdom, goodness, justice, holiness and power, are united in their highest degree and exaltation. Upon this account the apostle useth that expression, 1 Tim. 1. 11. "the glorious gospel of the blessed God:" it being the clearest revelation of his excellent attributes, the unspotted mirror wherein the great and

wonderful effects of the Deity are set forth. τα μεγαλεία τ8 Θεε. Acts 2. 11.

3. The praise and thanksgiving that ariseth from the discovery of his perfections by reasonable creatures, who consider and acknowledge them. When there is a solemn veneration of his

a excellencies, and the most ardent affections to him for the communication of his goodness. Thus in God's account, “whoso offers praise, glorifies him.” Psal. 50. 23. An eminent example of this is set down in Job. 38.7. when at the birth of the world, " the morning stars sang together, and all the sons of God shouted for joy.” And at its new birth, they descend and make his praise glorious in a triumphant song. It will be the eternal exercise of the saints in heaven, Psal. 66. 2. where they more fully understand the mystery of our redemption, and consider every circumstance that may add a lustre to it, to ascribe “ blessing, honour, glory and power to him that sits on the throne, and unto the Lamb for ever and ever.” Rev. 5. 13.

Secondly. The subordinate end is the restoring of man: and this is inviolably joined with the other. It is expressed by “peace on earth, and good will towards men.” Sin hath broke that sacred alliance which was between God and man: and exposed him to his just displeasure. A misery inconceivable. And what is more becoming God, who is the Father of mercies, than to glorify his dear attribute, “ God is love," 1 John 4. 9. and that which in a peculiar manner characterizes his nature, by the salvation of the miserable? What is more honourable to him, than by his almighty mercy to raise so many monuments from the dust, wherein his goodness may live and reign for ever? Now for the accomplishing of these excellent ends, the divine wisdom pitched upon those means which were most fit and congruous, which I shall distinctly consider.

The misery of fallen man consisted in the corruption of his nature by sin, and the punishment that ensues : and his happiness is in the restoring him to his primitive holiness, and in reconciliation to God, and the full fruition of him. The way to effect this was beyond the compass of any finite understanding.

That God, who is rich in goodness, should be favourable to the angels who serve him in perfect purity, we may easily conceive; for though they do not merit his favour, yet they never provoked his anger. And it is impossible but that he should love the image of his holiness wherever it shines.

Or suppose an innocent creature in misery, the divine mercy would speedily excite his power to rescue it: for God is love to all his creatures, as such, till some extrinsical cause intervenes, which God hates more than he loves the creature, and that is sin; which alone stops the effusion of goodness, and opens a wide passage for wrath to fall upon the guilty. But how to save the creature that is undone by its own choice, and is as sinful as miserable, will pose the wisdom of the world. Heaven itself seemed to be divided. Mercy inclined to save, but justice interposed for satisfaction. Mercy regarded man with respect to his misery, and the pleas of it are, shall the Almighty build to ruin ? Shall the most excellent creature in the lower world perish, the fault not being solely his ? Shall the enemy triumph for ever, and raise his trophies from the works of the Most High ? Shall the reasonable creature lose the fruition of God, and God the subjection and service of the creature, and all mankind be made in vain ? Justice considered man as guilty of a transcendent crime, and it is its nature to render to every one what is due; now “ the wages of sin is death,” and shall not the judge of the world do right? All the other attributes seemed to be attendants on justice. The wisdom of God enforced its plea, it being most indecent that sin which provokes the execution should procure the abrogation of the law; this would encourage the

'; commission of sin without fear. The majesty of God was concerned, for it was not becoming his excellent greatness to treat with defiled dust, and to offer pardon to a presumptuous rebel immediately after his offence, and before he made supplication to his judge. The holiness of God did quicken his justice to execute the threatening, “ for he is of purer eyes than to behold iniquity.” Habak. 1. As goodness is the essential object of his will, which he loves unchangeably wherever it is, so is sin the eternal object of his hatred, and where it is found in the love of it, renders the subject odious to him. “ He will not take the wicked by the hand.” Job. 8. 20 * The law of contrariety forbids purity and pollution to mix together. And the veracity of God required the inflicting the punishment. For the law being

* Όυ θέμλον τω μη καθαρώ, καθαρε εφάπτεσθαι

In the same stupen

a declaration of God's will, according to which he would dispense rewards and punishments, either it must be executed upon the offender, or if extraordinarily dispensed with, it must be upon such terms, as the honour of God's truth may be preserved. This seeming conflict was between the attributes.

The sublimest spirits in heaven were at a loss how to unravel the difficulty, and to find out the miraculous way to reconcile infinite mercy with inflexible justice; how to satisfy the demands of the one, and the requests of the other. God was to overcome himself before he restored man.

In this exigence his mercy excited his wisdom to interpose as an arbiter, which, in the treasure of its incomprehensible light, found out an admirable expedient to save man, without prejudice to his other perfections : that was by constituting a mediator both able and willing, between 'the guilty creature and himself: that by transferring the punishment on the surety, he might punish sin, and pardon the sinner. And here, the more severe and rigorous justice is, the more admirable is the mercy that saves. dous sacrifice he declared his respect to justice, and his delight in mercy. The two principal relations of our Redeemer are, the one of a gift from God to man, the other of an oblation for men to God. By the one, God satisfies his infinite love to man, and, by the other, satisfies his infinite justice for man. Neither is it unbecoming God to condescend in accepting the returning sinner, when a Mediator of infinite dignity intercedes for favour, The divine majesty is not lessened, when “God is in Christ reconciling the world unto himself.” 2 Cor. 5. Neither is the sanctity of God disparaged by his clemency to sinners, for the Redeemer is the principle and pattern of holiness to all that are saved. The same grace that inclined God to send his Son to die for us, gives his spirit to live in us, that we may be revived and renewed according to his image, and by conformity to God be prepared for communion with him. Here is a sweet concurrence of all the attributes, “Mercy and truth are met together, righteousness and peace kiss each other.” Psal. 85. 10.

Who can count up this heap of wonders ? Who can unfold all the treasures of this mysterious love? The tongue of an angel cannot explicate it according to its dignity: it is the fairest copy of the divine wisdom, the consummation of all God's counsels, wherein all the attributes are displayed in their brightest lustre:

it is here the manifold wisdom of God appears.” Ephes. 3. 10. The angels of light bend themselves with extraordinary application of mind, and ardent affections to study the rich and unsearchable variety that is in it, 1 Pet. 1. 12. papaxúvan an allusion to the posture of the cherubims looking into the ark.” Only the same understanding comprehends it which contrived it. But as one that views the ocean, though he cannot see its bounds or bottom, yet he sees so much as to know that that vast collection of waters is far greater than what is within the compass of his short sight: so though we cannot understand all the depths of that immense wisdom, which ordered the way of our salvation, yet we may discover so much, as to know with the apostle, that it surpasses knowledge, Eph. 3. He that is the brightness of his Father's glory, and the light of the world, so illuminate our dark understandings, that we may conceive aright of this great mystery.

The first thing that offers itself to consideration, is, the compass of the divine wisdom, in taking occasion from the sin and fall of man to bring more glory to God, and to raise him to a more excellent state. Sin, in its own nature, hath no tendency to good, it is not an apt medium, hath no proper efficacy to promote the glory of God: so far is it from a direct contributing to it, that, on the contrary, it is the most real dishonour to him. But as a black ground in a picture, which, in itself, only defiles, when placed by art, sets off the brighter colours, and heightens their beauty; * so the evil of sin, which, considered absolutely, obscures the glory to God, yet, by the overruling disposition of his providence, it serves to illustrate his name, and, to make it more glorious in the esteem of reasonable creatures. Without the sin of man there had been no place for the most perfect exercise of his goodness. Ofælix culpa que tantum & talem meruit habere Redemptorem. † Happy fault, not in itself, but by the wise and merciful counsel of God, to be repaired in a way so advantageous, that the salvation of the earth is the wonder of heaven, the redemption of man ravishes the angels.

The glory of God is more visible in the recovery of lapsed man, than if the law had been obeyed, or executed. If Adam