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Of God and His Perfections
by the
Rev. Thomas Boston
SIMONIDES, a heathen poet, being asked by Riero king of Syracuse, What is God ? desired a day to think upon it; and when that day was at an end, he desired two days; and when these were past, he desired four days. Thus he continued to double the number of days in which he desired to think of God, ere he would give an answer. Upon which the king expressing his surprise at his behaviour, asked him, What he meant by this ? To which the poet answered, 'The more I think of God, he is still the more dark and unknown to me. Indeed no wonder that he made such an answer; for he that would tell what God is in a measure suitable to his excellency and glory, had need to know God even as he is known of him, which is not competent to any man upon earth. Agur puzzles the whole creation with that sublime question, What is his name ? Pro_30:4. But though it is impossible in our present state to know God perfectly, seeing he is incomprehensible; yet so much of him is revealed in the scriptures as is necessary for us to know in order to our salvation.
The text tells us, and it should be remembered, that the Lord Jesus, the Son of God, who lay in the bosom of the Father, and who only can reveal him, is here the speaker, that God is a Spirit. It is but little of the nature of spirits that we, who dwell in tabernacles of clay, are so intimately connected with flesh and blood, and so naturally impressed with sensible objects, can know. We cannot fully understand what our own spirits or souls are; and less do we know of the nature of angels, who are of a superior nature to us; and far less can we know of the spiritual nature of the Divine Being, which is utterly incomprehensible by men or angels. However, as all our ideas begin at what is infinite, in considering the nature of spirits, so we are led to conceive of God as infinitely more perfect than any finite spirit'.
All we can know of spirits is,
1. That a spirit is the most perfect and excellent of beings, more excellent than the body, or any thing that is purely material.
2. That a spirit is in its own nature immortal, having nothing in its frame and constitution tending; to dissolution or corruption.
3. That a spirit is capable of understanding, willing, and putting forth actions agreeable to its nature, which no other being can do. Now these conceptions of the nature of spirits lead us to conceive of God,
1. As a being that is more perfect and excellent than all other spirits and beings. Hence he is said to be incorruptible, Rom_1:23; immortal and invisible, 1Ti_1:17. He has understandings and will; and so we conceive of him as the creator and governor of all things; which he could not be, if he were not an intelligent and sovereign spirit.
2. Though angels and the souls of men are spirits, yet their excellency is only comparative, that is, they excel the best of all material beings in their nature and properties. But God, as a spirit, is infinitely more excellent than all material beings, and all created spirits. Their perfections are derived from him; and therefore he is called 'the Father of spirits,' Heb_12:9. and 'the God of the spirits of all flesh,' Num_16:22; and his perfections are underived; and he is independently immortal. Hence it is said of him, that 'he only hath immortality,' 1Ti_6:16. He is an infinite spirit; and it can be said of none but him, that 'his understanding is Infinite,' Psa_147:5.
Now, a spirit is an` immaterial substance, Luk_24:39; and seeing whatever God is, he is infinitely perfect in it, he is a most pure spirit. Hence we may infer,
1. That God has no body nor bodily parts. Object. How then are eyes, ears, hands, face, and the like, attributed in scripture to God ? Answ. They are attributed to him not properly, but figuratively; they are spoken of him after the manner of men, in condescension to our weakness; but we are to understand them after a sort becoming the Divine Majesty. We are to consider what such bodily parts serve us for, as our eyes for discerning and knowing, our arms for strength, our hands for action, &c. and we are to conceive these things to be in God infinitely, which these parts serve for in us. Thus, when eyes and ears are ascribed to God they signify his omniscience; his hands denote his power, and his face the manifestation of his love and favour.
2. That God is invisible, and cannot be seen with the eyes of the body, no not in heaven; for the glorified body is still a body, and God a spirit, which is no object of the eyes, more than sound, taste, smell, &c. 1Ti_1:17.
3. That God is the most suitable good to the nature of our souls, which are spirits; and can communicate himself, and apply those things to them, which only can render them happy, as he is the God and Father of our spirits.
4. That it is sinful and dishonourable to God, either to make images or pictures of him without us, or to have any image of him in our minds, which our unruly imagination is apt to frame to itself, especially in prayer. For God is the object of our understanding, not of our imagination. God expressly prohibited Israel to frame any similitude or resemblance of him, and tells them, that they had not the least pretence for so doing, inasmnch as they 'saw no similitude of him, when he spake to them in Horeb,' Deu_4:12, Deu_4:15, Deu_4:16. And says the prophet, To whom will ye liken God ? or what likeness will ye compare unto him ? ' Isa_40:18. We cannot form an imaginary idea, of our own souls or spirits, which are absolutely invisible to us, and far less of him who is the invisible God, whom no man hath seen or can see. Therefore to frame a picture or an idea of what is invisible, is highly absurd and impracticable: nay, it is gross idolatry, prohibited in the second commandment.
5. That externals in worship are of little value with God, who is a spirit, and requires the heart. They who would be accepted of God must worship him in spirit and in truth, that is, from an apprehension and saving knowledge of what he is in Christ to poor sinners. And this saving knowledge of God in Christ is attainable in this life: for it is the matter of the divine promise, 'I will give them an heart to know me, that I am the Lord,' Jer_24:7. 'it is written in the prophets, They shall be all taught of God, Joh_6:45. And therefore it should be most earnestly and assiduously sought after by us, as, unless we attain to it, me must perish for ever.
That we may know what sort of a spirit God is, we must consider his attributes, which we gather from his word and works, and that two ways:
1. By denying of, and removing from God, in our minds, all imperfection which is in the creatures, Act_17:29. And thus we come to the knowledge of his incommunicable attributes, so called because there is no shadow or vestige of them in the creatures, such as infinity, eternity, unchangeableness.
2. By attributing unto him, by way, of eminency, whatever is excellent in the creatures, seeing he is the fountain of all perfection in them, Psa_94:9. And thus we have his communicable attributes, whereof there are some vestiges and small scantlings in the creature, as being, wisdom, power, &c. amongst which his spirituality is to be reckoned.
Now, both these sorts of attributes in God are not qualities in him distinct from himself, but they are God himself. God's infinity is God himself, his wisdom is himself; he is wisdom, goodness, 1Jn_1:5. Neither are these attributes so many different things in God; but they are each of them God himself: for God swears by himself, Heb_6:19; yet he swears by his holiness, Amo_4:2. He creates by himself, Isa_44:24; yet he creates by his power, Rom_1:20. Therefore God's attributes are God himself. Neither are these attributes separable from one another; for though we, through weakness, must think and speak of them separately, yet they are truly but the one infinite perfection of the divine nature, which cannot be separated therefrom, without denying that he is an infinitely perfect being.
We have said that God is a spirit; but angels and the souls of men are spirits too. What then is the difference between them? Why, God is an infinite, eternal, and unchangeable spirit; but angels and souls are but finite, were not from eternity, and are changeable spirits. Now, these three, infinity, eternity, and immutability, are God's incommunicable attributes, Which we are next to explain.
First, God is infinite. Infinity is the having no bounds or limits within which a thing is contained. God then is infinite, i. e. he is whatsoever he is without bounds, limits, or measure, Job_11:7. 'Canst thou by searching find out God ? canst thou find out the Almighty unto perfection ?' We cannot define the presence of God by any certain place, so as to say, Here he is, but not there; nor by any limits, so as to say, Thus far his being reacheth, and no further: but he is every where present, after a most inconceivable manner, even in the deepest darkness, and the closest recesses of privacy. He fills all the innumerable spaces that we can imagine beyond this visible world, and infinitely more than we can imagine.
Now God is infinite,
(1.) In respect of his being: for of his nature our finite understandings cannot possibly form any adequate conception. This lies hid in rays of such bright and radiant glory, as must for ever dazzle the eyes of those who attempt to look into it.
(2.) In respect of place; and therefore he is every where present: 'Can any man hide himself in secret places, that I shall not see him ? saith the Lord: do not I fill heaven and earth ? saith the Lord,' Jer_23:24.
(3.) In respect of time and duration: for the ages of his eternity cannot be numbered, 'nor the number of his years searched out,' Job_36:26.
(4.) In respect of all his communicable attributes. Thus the depth of his wisdom cannot be fathomed: "O the depth of the riches both of the wisdom and knowledge of God ! How unsearchable are his judgments, and his ways past finding out !' Rom_11:33. 'His greatness is unsearchable,' Psa_145:3. The extent of his power cannot be reached: 'The thunder of his power who can understand"' Job_26:14. We cannot understand his powerful thunder, one of the lowest displays of his majesty in our region, much less the utmost extent and force of his power, in its terrible effects, especially the power of his anger : 'God is great, and we know him not.' The treasures of the divine goodness cannot be inventoried: 'O how great is thy goodness (says the Psalmist), which thou hast laid up for them that fear thee, which then hast wrought for them that trust in thee before the sons of men! The brightness of God's glory cannot be described; as a full discovery of it would quite overpower the faculties of any mortal in this imperfect state: for man is weak and unworthy of it, weak and could not bear it, guilty and could not but dread it: and therefore God 'holdeth back the face of his throne, and spreadeth a cloud upon it, Job_26:9. With what propriety, then did he say to Moses, 'Thou canst not see my face; for there shall no man see me, and live !' Exo_33:20.
That God is infinite, is evident from the natural notions and dictates of the human mind. Hence the heathens, by the light of nature, attributed this perfection to the Divine Being. Thus one philosopher pronounced him to be a circle whose centre is every where, and whose circumference is no where; which another philosopher thus expressed in clearer terms, God is included in no place and excluded from none. Which way soever ye turn, says Seneca, ye may take notice of God meeting you; for nothing is void of him: he himself fills all his works, and is present with the whole creation. Remarkable also is the expression of the prince of Latin poets, Jovis omnia Plena, "All things are full of God." This also appears from several passages of scripture; as Deu_4:39. 'The Lord is God in heaven above, and upon the earth beneath. 1Ki_8:27. 'The heaven, and heaven of heavens, cannot contain thee,' says Solomon in his prayer to God at the dedication of the temple. See also Psa_139:4, &c. Jer_23:23, Jer_23:24. Again, if God were not infinite and immense, many gross absurdities would follow from the contrary notion; such as, it is inconsistent with his universal providence over the world, by which all things are preserved. In him we live, move and have our being,' Act_17:27. As his providence is over all, his essence must be equally diffusive. It is inconsistent with his supreme perfection. No perfection can be wanting in God: and therefore a limited essence, which is an imperfection, cannot be attributed to him. It is also inconsistent with his immutability: For if he move and recede from one place to another, would he not thereby be mutable while yet 'with him there is no variableness, neither shadow of turning.' Last of all, it would be inconsistent with his omnipotence. That God can do every thing, is a notion settled in the minds of all; and his essence cannot be less or more confined than his power, and his power cannot be thought to extend farther than his essence.
But some may be ready to say, Does not the scripture say, that God sits in heaven and dwells on high, that heaven is his throne; and does not the Lord's prayer teach us to say, Our Father which art in heaven ? Now, how can this agree with his infinity or immensity? I answer, God is indeed said to sit in heaven and to dwell on high; but he is no where said to dwell only in the heavens. It is the court of his majestic presence, not the prison of his essence. There is a three-fold presence of God: A glorious presence, which is peculiar to heaven: a gracious presence, which the saints enjoy on earth: and an essential presence, which is equally and alike in all places. Others may allege, that it is a disparagement to God, to say that he is essentially present in all places and with all creatures, even on the dunghill of the earth, and in the sordid sink of hell with the devils and the damned. To this I would only say, that it is a gross misapprehension of God, and an unaccountable measuring of him by ourselves, to imagine that He is capable of being infected by any thing below. For he is a pure and spotless being. Whatever is nauseous to our senses cannot affect him. Darkness is uncomfortable to us: but the darkness and the light are all one to him. Wickedness may hurt a men; but if we multiply our transgressions, what can we do unto him ? Job_35:6, Job_35:8. To deny the immensity of God, says one, because of ill-scented places, is to measure God rather by the nicety of sense, than by the sagacity of reason.
Secondly, The next incommunicable attribute of God is eternity. Hence he is called 'the King eternal.' 1Ti_1:17. We find other things called eternal. But the eternity of all things besides God is only their having no end, though they had a beginning. Thus angels and the souls of men are eternal, because they shall never have an end. The covenant of grace is eternal, because the mercies of it shall last for ever. The gospel is eternal, because the effects of it shall never wear away. The redemption by Christ is eternal, for the same reason. And the last judgment is so, because the consequences will be everlasting. But the eternity of God is his being without beginning and without end, Psa_90:2. 'From everlasting to everlasting thou art God.' He was from everlasting before time, and will remain unto everlasting when time shall be no more; without beginning of life or end of days.
Thirdly, The next incommunicable attribute of God is unchangeableness. God is immutable, that is, always the same, without any alteration. Hence it is Said, Jam_1:17. " With whom is no variableness, neither shadow of turning,' Mal_3:6. 'I am the Lord, I change not.' God makes changes upon the creatures, but is liable to no change himself.' Though he alters his dispensations, yet not his nature; but, by one pure and constant act of his will and power, effects what changes he pleases. He is the same in all his perfections, constant to his intentions, steady to his purpose, unchangeably fixed and persevering in all his decrees and resolutions. When God is said to repent in scripture, Gen_6:6. 1Sa_15:11. it denotes only a change of his outward conduct according to his infallible foresight and immutable will. He changes the way of his providential dealings according to the carriage and deportment of his creature, without changing his will, which is the rule of his providence. For otherwise that is an eternal truth, Num_23:19. 'God is not a man, that he should lie; neither the son of man, that he should repent,' 1Sa_15:29. 'The Strength of Israel will not lie, nor repent; for he is not a man, that he should repent.'
Having taken a, short view of the incommunicable attributes of God, I proceed now to consider those that are called communicable, viz. his being, wisdom, power, holiness, justice, goodness, and truth. Now these things are in the creatures indeed, but they are in them in a finite way; but God is infinite, eternal, and unchangeable in these perfections, which no creature is or can be.
First, There is his being which is his nature or essence and existence, which are but one thing in God. Creatures indeed have a being, but it is only a finite being, a being that has a beginning, a, changeable one, and that may have an end. But God's being is an infinite being, eternal and unchangeable, Hence he calls himself, Exo_3:14. I AM THAT I AM. Hence we may infer,
1. That God is incomprehensible, and his essence infinite and unbounded, Psa_145:3. 'His greatness is unsearchable.' It is not possible for a finite understanding to comprehend all that is in God; but the nature of God is a boundless ocean that hath no shore, Job_11:7. " Canst thou by searching find out God ? canst thou find out the Almighty to perfection' And though God perfectly knows himself, that is because his understanding is infinite.
2. God is omnipresent and immense. He is present every where, but bounded no where, not only in respect of his virtue or influence, but of his essence. This clearly appears from the following passages, Psa_139:7, Psa_139:8, Psa_139:9, Psa_139:10. "Whither shall I go from thy Spirit ? or whither shall I flee from thy presence ? If I ascend up into heaven, then art there: If I make my bed in hell, behold, thou art there: If I take the wings of the morning, and dwell in the uttermost parts of the sea: even there shall thy hand lead me, and thy right hand shall hold me." Jer_23:23, Jer_23:24. "Am I a God at hand, saith the Lord, and not a God afar off ? Can any hide himself in secret places, that I shall not see him? saith the Lord,: do not I fill heaven and earth? saith the Lord," 1Ki_8:27. "Behold the heaven and heaven of heavens, cannot contain thee." He is there where the thief is stealing, the unclean person gratifying his base lusts, &c. though they see him not, and think themselves secure when no other eyes see them.
3. There is no succession in the duration of God; for where there is not a first, there cannot be a second moment of duration; but God is eternal: And there can be no succession of time in God's duration, if he be unchangeable; for that is a continual change. See 2Pe_3:8. "One day is with the Lord as a thousand years, and a thousand years as one day."
4. God is independent, or self-sufficient. His being and perfections are underived, and not communicated to him, as all finite perfections are by him to the creature. This self-existence, or independence, is one of the highest glories of the divine nature, by which he is distinguished from all creatures, who live, move, and have their being in and from him. Therefore all our springs are in him, all that we enjoy or hope for is from him; and we should be entirely devoted to his service and honour.
5. Lastly, This doctrine affords full breasts of consolation to the godly, who have an infinite, eternal, and unchangeable friend, who will never leave nor forsake them, but render them completely blessed at last, and confirm them in that happy state for ever. And here is unspeakable terror to those whose enemy this great and eternal God is; for being his enemies, and dying in their rebellion, they shall suffer the whole vengeance and wrath threatened in his word, which he liveth for ever to inflict; and he will never alter what he hath threatened. O let sinners be now persuaded to make this infinite, eternal, and unchangeable God, their friend through Jesus Christ, and so they shall infallibly escape the wrath that is to come.
Secondly, The next communicable attribute of God is wisdom. The personal wisdom of God is Christ, 1Co_1:24. But this is his essential wisdom, which is that attribute of God whereby he knows himself, and all possible things, and how to dispose all things to the best ends. Hence he is said to "know all things," Joh_21:17. and to be "God only wise," Rom_16:27. Now, God is infinite, eternal, and unchangeable in his wisdom, Psa_147:5. "His understanding is unsearchable."
The wisdom of God appears,
1. In the works of creation. The universe is a bright mirror wherein the wisdom of God may be clearly seen. "The Lord by wisdom made the heavens," Psa_136:5. "The Lord by wisdom hath founded the earth; by understanding hath he established the heavens," Pro_3:19. "He hath established the world by his wisdom, and hath stretched out the heavens by his discretion." More particularly, the wisdom of God appears, (1.) In the vast variety of creatures which he hath made. Hence the Psalmist cries out, "How manifold are thy works, O Lord ! in wisdom hast thou made them all," Psa_104:24 (2.) In the admirable and beautiful order and situation of the creatures. God hath marshalled every thing in its proper place and sphere. For instance, the sun, by its position displays the infinite wisdom of its Creator. It is placed in the midst of the planets, to enlighten them with its brightness, and imflame them with its heat, and thereby derive to them such benign qualities as make them beneficial to all mixed bodies. If it were raised as high as the stars, the earth would lose its prolific virtue, and remain a dead carcass for want of its quickening heat; and if it were placed as low as the moon, the air would be inflamed with its excessive heat, the waters would be dried up, and every planet scorched. But at the due distance at which it is placed, it purifies the air, abates the superfluities of the waters, temperately warms the earth, and so serves all the purposes of life and vegetation. It could not be in another position without the disorder and hurt of universal nature. Again, the expansion of the air from the ethereal heavens to the earth is another testimony of divine wisdom: for it is transparent and of a subtile nature, and so a fit medium to convey light and celestial influences to this lower world. Moreover, the situation of the earth doth also trumpet forth the infinite wisdom of its Divine Maker: for it is as it were the pavement of the world, and placed lowermost, as being the heaviest body, and fit to receive the weightiest matter. (3.) In fitting every thing for its proper end and use, so that nothing is unprofitable and useless. After the most diligent and accurate inquiry into the works of God, there is nothing to be found superfluous, and there is nothing defective. (4.) In the subordination of all its parts, to one common end. Though they are of different natures, as lines vastly distant in themselves, yet they all meet in one common centre, namely, the good and preservation of the whole, Hos_2:21, Hos_2:22. "I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn and the wine, and the oil, and they shall hear Jezreel."
2. In the government of the world. God sits in his secret place, surrounded with clouds and darkness, holding the rudder of the world in his hand, and steering its course through all the floatings and tossings of casualty and contingency to his own appointed ends. There he grasps and turns the great engine of nature, fastening one pin and loosing another, moving and removing the several wheels of it, and framing the whole according to the eternal idea of his own understanding. By his governing providence he directs all the actions of his creatures; and, by the secret and efficacious penetration of the divine influence, he powerfully sways and determines them which way he pleases.
3. In the work of redemption. This is the very masterpiece of Divine wisdom; and here shines the manifold or diversified wisdom of God, Eph_3:10. It appears, (1.) In the contrivance thereof. When man had ruined himself by sin, all the wisdom of men and angels could never have devised a method for his recovery. Heaven seemed to be divided upon this awful event. Mercy inclined to save man, but Justice interposed for satisfaction. Justice pleaded the law and the curse, by which the souls of sinners are forfeited to vengeance. Mercy, on the other hand, urged, Shall the Almighty build a glorious work, and suffer it to lie in eternal ruins ? shall the most excellent creature in the inferior world perish through the subtilty of a malicious and rebellious spirit ? shall that arch-rebel triumph for ever, and raise his trophies from the final ruin of the works of the Most High? Shall the reasonable creature lose the fruition of God, and God lose the subjection and service of his creatures and, shall all mankind be made in vain? Mercy further pleaded, That if the rigorous demands of Justice be heard, it must lie an obscure and unregarded attribute in the divine essence for ever; that it alone must be excluded, while all the rest of the attributes had their share of honour. Thus the case was infinitely difficult, and not to be unravelled by the united wit of all the celestial spirits. A bench of angels was incapable to contrive a method of reconciling infinite mercy with inflexible justice, of satisfying the demands of the one, and granting the requests of the other. In this hard exigence the wisdom of God interposed, and in the vast treasure of its incomprehensible light, found out an admirable expedient to save man without prejudice to the other divine perfections. The pleas of Justice, said the wisdom of God, shall be satisfied in punishing, and the requests of Mercy shall be granted in pardoning. Justice shall not complain for want of punishment, nor Mercy for want of compassion; I will have an infinite sacrifice to content Justice, and the virtue and fruit of that sacrifice shall delight mercy. Here justice shall have punishment to accept, and Mercy shall have pardon to bestow. My Son shall die, and satisfy justice by his death; and by the virtue and merit of that sacrifice sinners shall be received into favour, and herein Mercy shall triumph and be glorified. Here was the most glorious display of wisdom. (2.) In the ordination of a Mediator every way fitly qualified to reconcile men unto God. A. mediator must be capable of the sentiments and affections of both the parties he is to reconcile, and a just esteemer of the rights and injuries of the one and the other, and have a common interest in both. The Son of God, by his incarnation, perfectly possesses all these qualities. He hath a nature to please God, and a nature to please sinners. He had both the perfections of the Deity, and all the qualities and sinless infirmities of the humanity. The one fitted him for things pertaining to God, and the other furnished him with a sense of the infirmities of man.--This union of the divine and human nature in the person of Christ was necessary to fit and qualify him for the discharge of his threefold office of Prophet, Priest, and King.---As a Prophet, it was requisite he should be God, that so he might acquaint us with his Father's will, and reveal the secret purposes and hidden counsels of heaven concerning our salvation, which were locked up in the bosom of God from all eternity. And it was needful he should be man, that he might converse with poor sinners in a familiar manner, and convey the mind and counsels of God to them, in such a way as they could receive them.---As a Priest, he behoved to be a man, that so he might be capable to suffer, and to bear the wrath which the sins of the elect had justly deserved. And it behoved him to be God, to render his temporary sufferings satisfactory. The great dignity and excellency of the divine Mediator's person made his sufferings of infinite value in God's account. Though he only suffered as a man, yet he satisfied as God.-as a King, he must be God, to conquer Satan, convert an elect world, and effectually subdue the lusts and corruptions of men. And he must be man, that by the excellency of his example, he might lead us in the way of life. (3.) In the manner whereby this redemption is accomplished, namely, by the humiliation of the Son of God. By this he counteracted the sin of angels and men. Pride is the poison of every sin: for in every transgression the creature prefers his pleasure to and sets up his own will above God's. This was the special sin of Adam. The devil would have levelled heaven by usurpation. He said in his heart, I will be like the Most High; and man infected with his breath (when he said, Ye shall be like gods) became sick of the same disease. Now, the Divine Redeemer, that he might cure our disease in its source and cause by the quality of the remedy, applied to our pride an unspeakable humility. Man was guilty of the highest robbery in affecting to be equal with God; and the Son, who was in the bosom of God, and equal to him in majesty and authority, emptied himself by assuming the human nature in its servile state, Php_2:6, Php_2:7, Php_2:8. It is said, Joh_1:4. "The word was made flesh." The meanest part of our nature is specified to signify the greatness of his abasement. There is such an infinite distance between God and flesh, that the condescension is as admirable as the contrivance. So great was the malignity of human pride, that such a profound humility was requisite for the cure of it. And by this Christ destroyed the works of the devil. (4.) In appointing such contemptible, and in appearance opposite means, to bring about such glorious effects. The way is as admirable as the work. Christ ruined the devil's empire by the very same nature that he had vanquished, and by the very means which he had made use of to establish and confirm it. He took not upon him the nature of angels, which is equal to Satan in strength and power; but he took part of flesh and blood, that he might the more signally triumph over that proud spirit in the human nature, which was inferior to his, and had been vanqnished by him in paradise. For this end he did not immediately exercise omnipotent power to destroy him, but managed our weakness to foil the roaring lion. He did not enter the lists with Satan in the glory of his Deity, but disguised under the human nature which was subject to mortality. And thus the devil was overcome in the same nature over which he first got the victory. For as the whole race of mankind was captivated by him in Adam the representative, so believers are made victorious over him by the conquest which their representative obtained in the whole course of his sufferings. As our ruin was effected by the subtility of Satan, so our recovery is wrought by the wisdom of God, who takes the wise in their own craftiness. Thus eternal life springs from death, glory from ignominy, and blessedness from a curse. We are healed by stripes, quickened by death, purchased by blood, crowned by a cross, advanced to the highest honour by the lowest humility, comforted by sorrows, glorified by disgrace, absolved by condemnation, and made rich by poverty. Thus the wisdom of God shines with a radiant brightness in the work of redemption.
I shall conclude this point with a few inferences.
1. God is omniscient; "he knows all things," Joh_21:17. "All things are naked and open to him," Heb_4:13. His eye sees us wherever we are. Even future contingencies, as well as the most necessary things are known to him. This is beautifully described by the Psalmist, Psa_139:1,--Psa_139:10. which deserves your serious perusal.
2. His knowledge of all things is not conjectural, but infallible, Rom_11:33, Rom_11:34. "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out ! For who hath known the mind of the Lord, who hath been his counsellor?", There is nothing to him contingent or uncertain; but every thing falls out exactly according to his foreknowledge and predetermination.
3. It is altogether independent on the creature, whose motions and operations were known to him from eternity, and are all regulated by his counsel.
4. Lastly, To this wise God we may safely entrust all our concerns, knowing he will manage them all so as to promote his own glory and our real good.
Thirdly, The next communicable perfection of God is power, whereby he can do whatever he pleases, and whatsoever is not repugnant to his nature, Jer_32:17. "Ah, Lord God, behold, thou hast made the heaven and the earth, by thy great power and stretched-out arm, and there is nothing too hard for thee." He is infinite, eternal, and unchangeable in power; which the scripture holds forth,1. Positively, Gen_17:1. "I am the Almighty God." 2. Negatively, Luk_1:37. " With God nothing shall be impossible." 3. Comparatively,Mat_19:26Mat_19:26. "With men this is impossible; but with God all things are possible."
The power of God appears,
1. In the creation of the world, Rom_1:20. "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." O how great must that power be, which produced the beautiful fabric of the universe, without the concurrence of any material cause ! This proclaims it to be truly infinite: for nothing less could make such distant extremes as nothing and being to meet together. All this was done by a word, one simple act of his will; for "he spake and it was done; he commanded and it stood fast," Psa_33:9.
2. In the preservation of the world, and all things therein. He "upholdeth all things by the word of his power," Heb_1:3. He preserves all the creatures in their proper place, for their proper use and end. It is by the Divine Power that the heavenly bodies have constantly rolled about in their spheres for so many ages, without wearing or moving out of their proper course; and that the tumultuous elements have persisted in their order to this very day. He preserves the confederacies of nature, sets bounds to the raging sea, and keeps it within its limits by a girdle of sand. He is the powerful preserver of man and beast. He preserves them in their kind and species, by the constant succession of them one after another; so that, though the individuals perish, yet the species continues. O what a mighty power must that be that sustains so many creatures, sets bounds to the raging sea, holds the wind in his fists, and preserves a comely order and sweet harmony among all the creatures !
3. In the government of the world. He is the supreme Rector of the universe, and manages all things, so that they contribute to the advancement of his own glory, and the advantage of his people. By his governing providence he directs all the actions and motions of his creatures, and powerfully determines them which way soever he pleases. All the creatures are called his host, because he marshals them as an army to serve his important purposes. The whole system of nature is ready to favour and act for men when he commands it, and it is ready to punish them when he gives it a commission. Thus he checked the Red Sea, and it obeyed his voice, Psa_106:9. Its rapid motion quickly ceased, and the fluid waters were immediately ranged as defensive walls to secure the march of his people. At the command of God, the sea again recovered its wonted violence, and the watery walls came tumbling down upon the heads of the proud Egyptian oppressor and his host. The sea so exactly obeyed its orders, that not one Israelite was drowned, and not one Egyptian was saved alive. More particularly, the power of God appears in the moral government of the world.
(1.) In governing and ordering the hearts of men, so that they are not masters of their own affections, but often act quite contrary to what they had firmly resolved or proposed. Of which we have eminent instances in Esau and Balaam. He hath the hearts of all men in his hands, and can turn them what way he pleases. Thus he bent the hearts of the Egyptians to favour the Israelites, by sending them away with great riches given them by way of loan. He turned Jehoshaphat's enemies from him when they came with a purpose to destroy him, 2Ch_18:31.
(2.) In governing and managing the most stubborn creatures, as devils and wicked men. [1.] In his, governing devils. They have great power, and are full of malice. The devil is always going about as a roaring lion, seeking whom he may devour. We could have no quiet nor safety in the world, if his power were not restrained, and his malice curbed by one that is mightier than the infernal fiend. He would turn all things upside down, plague the world, burn cities and houses, and plunder us of all the supports of life, if he were not held in a chain by the Omnipotent Governor of the world. But God overmasters his strength, so that he cannot move one hair's breadth beyond his tether. God has all the devils chained, and he governs all their motions. The devil could not touch Job in his person and goods without the divine permission; nor could he enter into the Gadarene swine without a special licence. If we consider the great malice of these invisible enemies, and the vast extent of their power, we will easily see that there could be no safety or security for men, if they were not curbed and restrained by a superior power.[2.] In governing wicked men. All the imaginations of their hearts are evil, and only evil continually. They are fully bent upon mischief, and drink iniquity like water. What unbridled licentiousness and headstrong fury would triumph in the world, and run with a rapid violence, if the Divine Power did not interpose to bear down the flood gates of it ? Human society would be rooted up, the whole world drenched in blood, and all things would run into a sea of confusion, if God did not bridle and restrain the lusts and corruptions of men. The king of Assyria triumphed much in his design against Jerusalem; but how did God govern and manage that wild ass ! Isa_37:29. " I Will put my hook into thy nose, (says Jehovah), and my bridle in thy lips, and I will turn thee back by the way by which thou camest." And we are told, Psa_76:10. that "the very wrath of man shall praise him, and that he will restrain the remainder of wrath?
(3.) In raising up a church to himself in spite of all his enemies. This is specially seen in founding the New Testament church, and propagating the gospel through the world. The power of God appears admirable in planting the gospel, and converting the world to Christianity. For there were many and great difficulties in the way, as gross and execrable idolatry; and the nations were strongly confirmed and rooted in their idolatry, being trained up and inured to it from their infant state. It was as hard to make the Gentiles forsake the religion which they received from their birth, as to make the Africans change their skin, and the leopard his spots. The Pagan religion was derived from their progenitors through a long succession of ages. Hence the heathens accused the Christian religion of novelty, and urged nothing more plausibly than the argument of immemorial prescription for their superstition. They would not consider whether it was just and reasonable, but with a blind deference yielded up themselves to the authority of the ancients. The pomp of the Pagan worship was very pleasing to the flesh; the magnificence of their temples, adorned with the trophies of superstition, their mysterious ceremonies, their music, their processions, their images and altars, their sacrifices and purifications, and the rest of the equipage of a carnal religion, drew their respects and strongly affected their minds through their senses. Whereas the religion of the gospel is spiritual and serious, holy and pure, and hath nothing to move the carnal part. There was then an universal depravation of manners among men; the whole earth was covered with abominations: the most unnatural lusts had lost the fear and shame that naturally attends them. We may see a melancholy picture of their most abandoned conversation, Rom_1:1-32. The powers of the world were bent against the gospel. The heathen philosopheirs strongly opposed it. When Paul preached at Athens, the Epicureans and Stoics entertained him with scorn and derision; "What will this babbler say?" said they. The heathen priests conspired to obstruct it. The princes of the world thought themselves obliged to prevent the introduction of a new religion, lest their empire should be in hazard, or the greatness and majesty of it impaired thereby. If we consider the means by which the gospel was propagated, the Divine Power will evidently appear. The persons employed in this great work were a few illiterate fishermen, with a publican and a tent-maker, without authority and power to force men to obedience, and without the charms of eloqnence to enforce the belief of the doctrines which they taught. Yet this doctrine prevailed, and the gospel had wonderful success through all the parts of the then known world, and that against all the power and policy of men and devils. Now, how could this possibly be, without a mighty operation of the power of God upon the hearts of men?
(4.) In preserving, defending, and supporting his church under the most terrible tempests of trouble and persecution which were raised against her. This is promised by our blessed Saviour, Mat_16:18. 'The gates of hell shall not prevail against it.' The most flourishing monarchies have decayed and wasted, and the strongest kingdoms have been broken in pieces; yet the church hath been preserved to this very day, notwithstanding all the subtle and potent enemies which in all ages have been pushing at her. Yea, God has preserved and delivered his church in the greatest extremities, when the danger in all human appearance was unavoidable; as in Egypt, at the Red Sea, and in Esther's days, when a bloody decree was issued to slay all the Jews. Yea, God hath sometimes delivered his church by very weak and contemptible-like instruments, such as Moses, a fugitive from Egypt, and Aaron, a poor captive in it; and sometimes by very unlikely means, as when he smote Egypt with armies of locusts and lice. In all ages of the world God has gloriously displayed his power in the preservation of his church and people, notwithstanding all the rage, power, and malice of their enemies.
(5.) In the conversion of the elect. Hence the gospel, which is the means and instrument of conversion, is called the power of God, and the rod of his strength ; and the day of the success of the gospel in turning sinners to Christ, is called the day of his power, Psa_110:3. O what a mighty power must that be that stills the waves of a tempestuous sea, quells the lusts and stubbornness of the heart, demolishes the strong holds of sin in the soul, routs all the armies of corrupt nature, and makes the obstinate rebellious will strike sail to Christ ! The power of God that is exerted here makes a man to think on other objects, and speak in another strain, than he did before. O how admirable is it, that carnal reason should be thus silenced; that legions of devils should be thus driven out; and that men should part with those sins which before they esteemed their chiefest ornaments, and stand at defiance with all the charming allurements and bitter discouragements of the world? The same power that raised Christ from the grave is exerted in the conversion of a sinner. Eph_1:19, Eph_1:20. There is greater power exerted in this case than there was in the creation of the world. For when God made the world, he met with no opposition; he spake the word, and it was done: but when he comes to convert a sinner, he meets with all the opposition which the devil and a corrupt heart can make against him. God wrought but one miracle in the creation: he spake the word and it was done; but there are many miracles wrought in conversion. The blind is made to see, the dead raised, and the deaf hears the voice of the Son of God. O the infinite power of Jehovah ! In this work the mighty arm of the Lord in revealed.
(6.) In preserving the souls of believers amidst the many dangers to which they are exposed, and bringing them safely to glory at last. They have many enemies without, a legion of subtle and powerful devils, and a wicked and ensnaring world, with all its allurements and temptations; and they have many strong lusts and corruptions within; and their graces are but weak, and in their infancy and minority, while they are here: So that it may justly be matter of wonder how they are preserved. But the apostle tells us, that they "are kept by the power of God through faith unto salvation," 1Pe_1:5. Indwelling corruption would soon quench grace in their hearts, if it were not kept alive by a divine power. But Christ hath pledged his faithfulness for it, that they shall be kept secure, Joh_10:28. It is his power that moderates the violence of temptations, supports his people under them, defeats the power of Satan, and bruises him under their feet.
4. Lastly, The power of God appears gloriously in the redemption of sinners by Jesus Christ. Hence in scripture Christ is called the power as well as the wisdom of God. This is the most admirable work that ever God brought forth in the world. More particularly,
(1.) The power of God shines in Christ's miraculous conception in the womb of a virgin. The power of the Highest did overshadow her, Luk_1:35. and by a creative act framed the humanity of Christ of the substance of the virgin's body, and united it to the Divinity. This was foretold many ages before as the effect of the divine power. When Judah was oppressed by two potent kings, and despaired of any escape and deliverance to raise their drooping spirits, the prophet tells them, that he would give them a sign; and a wonderful one it was. Therefore it is said "Behold it virgin shall conceive, and bear a son, and shall call his name Immanuel," Isa_7:14. The argument is from the greater to the less: For if God will accomplish that stupendous and unheard-of wonder, much more will he rescue his people from the fury of their adversaries.
(2.) In uniting the divine and human nature in the person of Christ, and that without any confusion of the two natures, or changing the one into the other. The two natures of Christ are not mixed together, as liquors that incorporate with one another, when poured into the same vessel. The divine nature is not turned into the human, nor the human into the divine. One nature doth not swallow up another, and make a third distinct from both. But they are distinct, and yet united; conjoined, and yet unmixed: the properties of each nature are preserved entire. O what a wonder of power was here ! that two natures, a divine and a human, infinitely distant in themselves, should meet together in a personal cojunction! Here one equal with God is found in the form of a servant; here God and man are united in one ; the Creator and the creature are miraculously allied in the same subsistance. Here a God of unmixed blessedness is linked personally with a man of perpetual sorrows. That is an admirable expression, 'The Word was made flesh,' Joh_1:14. What can be more miraculous than for God to become man, and man to become God? that a person possessed of all the perfections and excellencies of the Deity should inherit all the infirmities and imperfections of humanity, sin only excepted ? Was there not need of infinite power, to bring together terms which were so far sunder? Nothing less than an omnipotent power could effect and bring about what an infinite and incomprehensible wisdom did project in this matter.
(3.) In supporting the human nature of Christ, and keeping it from sinking under the terrible weight of divine wrath that came upon him for our sins, and making him victorious over the devil and all the powers of darkness. His human nature could not possibly have borne up under the wrath of God and the curse of the law, nor held out under such fearful contests with the powers of hell and the world, if it had not been upheld by infinite power. Hence his Father says concerning him, Isa_42:1. "Behold my servant whom I uphold."
(4.) The divine power did evidently appear in raising Christ from the dead. The apostle tells us, that God exerted his mighty power in Christ when he raised him from the dead, Eph_1:19. The unlocking the belly of the whale for tile deliverance of Jonah, the rescue of Daniel from the den of lions, and restraining the fire from burning the three children, were signal declarations of the divine power, and types of the resurrection of our Redeemer. But all these are nothing to what is represented by them: for that was a power over natural causes, and curbing of beasts and restraining of elements; but in the resurrection of Christ, God exercised a power over himself, and quenched the flames of his own wrath, that was hotter than millions of Nebuchadnezzar's furnaces: he unlocked the prison doors wherein the curses of the law had lodged our Saviour, stronger than the belly and ribs of a leviathan. How admirable was it, that he should be raised from under the curse of the law, and the infinite weight of our sins, and brought forth with success and glory after his sharp encounter with the powers of hell! In this the power of God was gloriously manifested. Hence he is said to be raised from the dead "by the glory of the Father," i. e. by his glorious power; and "declared to be the Son of God with power, by the resurrection from the dead," Rom_1:4. All the miraculous proofs by which God acknowledged him for his Son during his life, had been ineffectual without this. If he had remained in the grave, it had been reasonable to believe him only an ordinary person, and that his death had been the just punishment of his presumption in calling himself the Son of God. But his resurrection from the dead was the most illustrious and convincing evidence, that really he was what he declared himself to be.
I shall conclude, on this point, with a few inferences.
1. God is omnipotent; that is, can do all things. It is true he cannot lie nor deny himself, for these are repugnant to his nature, and argue not power, but weakness and imperfection.
2. God's power never acts to its utmost extent. He can do more always than he either doth or will do, Mattt. 3:9. He can do all things possible; but he only doth what he hath decreed to be done, Mat_26:53, Mat_26:54.
3. Hence we may be confirmed in our belief of the resurrection. Some are ready to reckon it a thing impossible, that there can be a, recollection of the dispersed particles of men's bodies when they are dissolved into dust, and scattered into the four winds. But if we consider the power of God, this will abundantly answer all that can be objected against this truth. Hence saith the apostle, Act_26:8. "Why should it be thought a thing incredible with you, that God should raise the dead?" And saith our Saviour to the Sadducees, who denied the resurrection, "Ye do err, not knowing the scriptures, nor the power of God." Almighty power can meet with no let or bar. Unless the particles of men's bodies could be scattered beyond the reach of almighty power, and grinded so small as to escape the knowledge and care of God, this dispersion can make nothing against the faith and possibility of the resurrection.
4. Is God of infinite power ? then all his promises shall be most certainly accomplished, whatever difficulties may be in the way thereof. For God is able to bring to pass whatever he has promised to his people. Therefore difficulty or improbability should never discourage or weaken our faith, because the power of God is infinite.
5. They are absolutely sure of salvation who are kept by the power of God; for God is able to keep them from falling, and his power is engaged for their preservation. They are surrounded with and infolded in the arms of Omnipotence; their souls are in safe custody, being committed unto Christ, from whose hands none can pluck them.
6. Woe to those against whom the power of God is set; for "they shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power," 2Th_1:9. It is a dreadful thing to fall into the hands of the living God. Consider this, O ye sinners, and flee from the wrath that is to come.
7. Abuse not the power of God, by limiting it, as Israel did in the wilderness, Psa_78:19. by trusting to an arm of flesh, as too many are apt to do, more than to the God of power, Jer_17:5. or by fearing the wrath of man, who can only kill the body, and not dreading the displeasure of Almighty God, Isa_2:12, Isa_2:13.
8.Lastly, Improve the power of God by faith, depending upon it for the performance of all his gracious promises towards you and the church; for "he can work, and who shall let it?" For strength to resist and vanquish, sin, Satan, and the world, saying, "If God be for us, who can be against us ?" And for grace to enable you to the performance of every commanded duty, saying with the apostle, "I can do all things through Christ which strengtheneth me."
Fourthly, The next communicable attribute of God that falls to be considered is holiness, which is the absolute purity of his nature, whereby he delights in whatever is agreeable to his holy will, and in the resemblance of it that is in the creatures. Or, it is the perfect rectitude and integrity of the divine essence, whereby in all that he doth he acts like himself and for himself, delighting in whatever is agreeable to his will and nature, and abhorring whatever is contrary thereto. Hence he is said to be "glorious in holiness," Exo_15:11. And "he is of purer eyes than to behold evil, and cannot look upon iniquity," Hab_1:13. And he is infinite, eternal, and unchangeable in holiness. Hence the heavenly host proclaim, "Holy, holy, holy, is the Lord of hosts," Isa_6:3. Now, God is, (1.) Necessarily holy. Not only he will not, but he cannot look on iniquity. His holiness is not only an act of his will, but belongeth to his essence. (2.) He is essentially holy. Holiness is the essential glory of the divine nature; yea, it is his very essence. Holiness in men is an accessary quality and superadded gift, and is separable from the creature. But in God his essence and his holiness are the same. He could as soon cease to be God, as cease to be holy. (3.) He is perfectly holy. The best saints on earth are but holy in part; there is still a mixture of sin in them while here. But, "God is light, and in him is no darkness at all," 1Jn_1:5. (4.) He is universally holy; holy in all that he is, in all that he hath, and in all that he doth. He is holy in his name, in his nature, in his word, and in his works.(5.) He is originally holy. Angels and men are made holy; but God is holy of himself, and he is the original spring of all the holiness that is in the creatures.(6.) He is exemplarily holy. The holiness of God is the example and pattern of all the holiness that is in the creatures. Hence we are required to "be holy as God is holy," 1Pe_1:16. (7.) He is perpetually and unchangeably holy. The best men on earth may change to the worse; they may grow less holy than they are; but God is immutable in his holiness. He cannot grow more holy than he is, because he is infinitely holy, and his holiness is incapable of any addition. Nor can he grow less holy than he is, because then he would cease to be God.
The holiness of God is manifested and discovered,
1. In his word; and that both in the precepts and promises thereof, God manifested his hatred and detestation of sin even in a variety of sacrifices under the ceremonial law; and the occasional washings and sprinklings upon ceremonial defilements, which polluted only the body, were a clear proof, that every thing that had a resemb