(2.) If God be infinitely above the highest creatures, he cannot depend on any of them; for dependence argues inferiority. Now that God is above all things is certain: this is represented in a very beautiful manner by the prophet, when he says, Isa. xl. 15, 17. _Behold the nations are as the drop of the bucket, and are counted as the small dust of the balance; all nations before him are as nothing, and they are counted to him less than nothing and vanity_; therefore he cannot be said to be inferior to them, and, by consequence, to depend on them. (3.) If God depends on any creature, he does not exist necessarily: and if so, then he might not have been; for the same will, by which he is supposed to exist, might have determined that he should not have existed. If therefore God be not independent, he might not have been, and, according to the same method of reasoning, he might cease to be; for the same will, that gave being to him, might take it away at pleasure, which is altogether inconsistent with the idea of a God. From God’s being independent, or in and of himself, we infer, 1. That we ought to conclude that the creature cannot lay any obligation on him, or do any thing that may tend to make him more happy than he is in himself; the apostle gives a challenge to this effect, _Who hath first given to him, and it shall be recompensed unto him again_, Rom. xi. 35. and Eliphaz says to Job, Job xxii. 2, 3. _Can a man be profitable to God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect?_ 2. If independency be a divine perfection, then let it not, in any instance, or by any consequence, be attributed to the creature; let us conclude, that all our springs are in him, and that all we enjoy and hope for is from him, who is the author and finisher of our faith, and the fountain of all our blessedness.