(4.) Every thing that he does is fit and designed to lead this creature into the knowledge of his glory; and that it is so ordered, is an eminent instance of divine wisdom. We need not travel far to know this, for wherever we look, we may behold how excellent his name is in all the earth: and because some are so stupid, that they cannot, or will not, in a way of reasoning, infer his divine perfections from things that are without us, therefore he has instamped the knowledge thereof on the souls and consciences of men; so that, at sometimes, they are obliged, whether they will or no, to acknowledge them. There is something which _may be known of God, that is said to be manifest in, and shewn to_ all; so that _the Gentiles who have not the law_, that is, the written word of God, _do, by nature the things_, that is, some things, _contained therein_, and so are _a law unto themselves_, and _shew the work of the law written in their hearts_, Rom. i. 19. chap. ii. 14, 15. And, besides this, he has led us farther into the knowledge of his divine perfections by his word, which he is said to have magnified above all his name, Psal. cxxxvii. 2. therefore having thus adapted his works and word, to set forth his glory, he discovers himself to be infinite in wisdom.[55] 2. The wisdom of God appears, in that whatever he does, is in the fittest season, and all the circumstances thereof tend to set forth his own honour, and argue his foresight to be infinitely perfect; so that he can see no reason to wish it had been otherwise ordered, or to repent thereof. _For all his ways are judgment_, Deut. xxxii. 4. _to every thing there is a season and a time, to every purpose under the heaven; and he hath made every thing beautiful in his time_, Eccl. iii. 1, 11. For the farther illustrating of this, since wisdom is known by its effects, we shall observe some of the traces, or footsteps thereof in his works. And, (1.) In the work of creation. As it requires infinite power to produce something out of nothing; so the wisdom of God appears in that excellent order, beauty, and harmony, that we observe in all the parts of the creation; and in the subserviency of one thing to another, and the tendency thereof to promote the moral government of God in the world, and the good of man, for whose sake this lower world was formed, that so it might be a convenient habitation for him, and a glorious object, in which he might contemplate, and thereby be led to advance the divine perfections, which shine forth therein, as in a glass; so that we have the highest reason to say, _Lord, how manifold are thy works; in wisdom hast thou made them all_, Psal. civ. 24. _He hath made the earth by his power; he hath established the world by his wisdom, and hath stretched out the heavens by his discretion_, Jer. x. 12. But since this argument hath been insisted on, with great ingenuity, and strength of reason by others,[56] we shall add no more on that subject, but proceed to consider,