BOOK 2
OF GOD, THE AUTHOR, THE OBJECT, AND END OF ALL RELIGION, IN HIS PERFECTIONS, PERSONS, PURPOSES, AND WORKS.
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CHAPTER 1
Of the Nature or Perfections of God.
The Scripture represents mankind as instructed in the knowledge of God by his works of creation and providence, Ps 19:1-6; Rom 1:19-20,32 and Rom 2:14-15; Acts 14:15-17 and Acts 17:23. And, while it supposes, it also solemnly asserts and proves, his existence, and represents his Names, Nature, Perfections, Persons, Purposes, and Works.
The proper names which are ascribed to God in the Old Testament, are, El, which denotes him the strong and powerful God, Gen 17:1; Isa 9:6. Eloah, which represents him as the only proper object of worship, Gen 1:1; Ps 45:6-7. Shaddai, which denotes him to be all-sufficient and all-mighty, Gen 17:1; Exod 6:3. Hhheljon, which represents his incomparable excellency, absolute supremacy over all, and his peculiar residence in the highest heavens, Ps 50:14 and Ps 56:2. Adon, which marks him the great Connecter, Supporter, Lord and Judge of all creatures, Ps 110:1; Ps 16:2. Jah, which may denote his self-existence and giving of being to his creatures, or his infinite comeliness and answerableness, to himself and to the happiness or his creatures, Exod 15:2; Ps 68:4; Ps 130:3; Isa 26:4. Ehjeh, I Am, or I Will Be, which denotes his self-existence, absolute independence, immutable eternity, and all-sufficiency to his people, Exod 3:14; Rev 1:4,8. Jehovah, which denotes his self-existence, absolute independence, and unsuccessive eternity, with his effectual and marvellous giving of being to his creatures, and fulfilling his promises, Gen 2:4,7-8,16,19,21-22; Gen 3:1; Gen 10:9-10; Gen 12:1,4,7.—This name of God was known in the earliest ages of the world, Gen 4:1; Gen 9:26; Gen 5:29; Gen 14:22; Gen 15:7; Gen 24:7. And so God not being
known to the patriarchs by it, means no more than that he had not demonstrated the propriety of it in any remarkable fulfilment of promises, Exod 6:3. This name often, in part, composes the names of persons or things; in that state, it merely denotes a relation to Jehovah, but taken simply by itself, it is never ascribed to any but God. 1. He alone is Jehovah, Ps 83:18; Isa 37:20; Isa 45:5-6. 2. This name is represented as a distinguishing name of God, Isa 42:8; Exod 15:3; Hos 12:5; Amos 5:8 and is his great and terrible name, Ps 99:3. 3. The excellency which it denotes is applicable to none but God, Ps 96:5; Isa 44:24.—Whereever an angel is called Jehovah, or Lord, in capitals in our translation, he must be understood to be the Son of God, who is the Messenger of Jehovah, or Messenger-Jehovah, Gen 16:13; Gen 18:13, etc.
In the New Testament, God is called Kurios or Lord, which denotes his self-existence, his establishment of, and his authority over all things;—and Theos, which represents him as the Maker, the Pervader, and the governing Observer of all things.—This name Theos, as well as El and Eloah, which we render God, is a name which represents his divine nature, not merely his power or office. 1. All persons having power and authority are not truly Gods, 1 Cor 8:5-6. 2. God is represented as a God by nature, to distinguish him from idols, Gal 4:8. 3. He was God before his power had formed any creatures, or he had any to govern, Rom 1:20; Rom 16:26; Ps 90:2. 4. Theotes, or Theiotes, godhead, means not power, or office, but a divine nature, Acts 17:29; Rom 1:20; Col 2:9. 5. No creature is called God without some limitation annexed, which plainly imports, that they are not so by nature: angels and magistrates are called gods, because of their being his deputies in his government of the world, and resembling his majesty, wisdom, power, and equity, Ps 97:7; Ps 82:6; John 10:34; Exod 4:16; Exod 7:1; Exod 22:28.—Idols, devils, and men's bellies, are called gods, because they are often regarded or worshipped instead of the true God, Ps 115:4; 2 Cor 4:4; Phil 3:19.
God is represented by a multitude of metaphorical names, as a Man, a Lion, a Rock, etc.—Besides the names which represent the divine nature, there are others which represent particular persons in the godhead, as Father, Son, Jesus Christ, Holy Ghost or Spirit, Matt 28:19; 2 Cor 13:14.—The titles which denote what relation God hath to others, belong to his name.—Some of them, as Creator of all the ends of the earth, Isa 40:28. Preserver of men, Job 7:20. King of nations, Jer 10:7. Lord of Hosts, belong to him as the God of nature.—Others as the God and Father of Christ, Eph 1:3; 1 Pet 1:3; John 20:17; 2 Cor 1:3. The God of Abraham, of Isaac, and of
Jacob, Exod 3:6.—The God and the Holy One of Israel, 2 Sam 23:3; Isa 48:17.—King of saints, Rev 15:3.—Father of mercies, and God of all comfort, 2 Cor 1:3.—The God of mercy, Ps 59:17.—The God of grace, 1 Pet 5:10.—The God of peace, Rom 16:20; 2 Cor 13:11; Heb 13:20.—The God of salvation, Ps 68:20.—The hearer of prayer, etc.—belong to him as God in Christ, reconciling the world to himself.
In respect of his substance, God is a most pure spirit, having an understanding and will, without any bodily parts, any affections or passions. 1. He is expressly represented as a Spirit, John 4:24; Num 24:2; Judg 3:10; Ezek 11:24; 2 Cor 3:17-18 and as the God, the Father, and the former of spirits, Num 16:22; Heb 12:9; Zech 12:1 with Luke 24:39. 2. He is represented as altogether incorporeal and invisible, Job 10:4; Job 9:11; Job 4:16-17; Job 23:3-4,8; Isa 40:18; Deut 4:15-16; Exod 33:20; John 5:37; John 1:18; Rom 1:20,23; 1 Tim 1:17; 1 Tim 6:16; Heb 11:27. 3. Immortal life is ascribed to him, Deut 33:40; Jer 10:10; 2 Cor 6:16; 1 Thess 1:9; 1 Tim 1:17; 1 Tim 4:10; 1 Tim 6:16; Acts 14:15; Rom 1:23; Rev 1:18; Gen 16:13; Ps 18:46. Which life is manifested in his giving and preserving that natural or spiritual life which his creatures enjoy, Acts 17:25-29; Ps 36:9; 1 Tim 6:13; Rom 4:17; 1 John 5:20; John 5:21,25-26,28; John 14:19. 4. Spiritual acts of thinking and willing are ascribed to him, Ps 33:11; Ps 40:5; Ps 139:2; Ps 147:4-5; Ps 92:3; Isa 55:8; Jer 29:11; Ps 115:3; Rev 4:11; Dan 4:35; Isa 46:10; Isa 14:24,27, Eph 1:11; Phil 2:13; Rom 9:16,18. 5. The power, wisdom, holiness, justice, goodness, and truth, the persons, purposes, and works, hereafter proved to belong to him, harmoniously manifest him a most pure Spirit.—The bodily members attributed to him in Scripture, are but instructive emblems of his spiritual perfections and acts,—used in condescension to our weakness, Hos 12:10.—In this manner also, all the affections or passions of desire, joy, hope, fear, grief, anger, etc. ascribed to him are to be understood. Moreover, God having always dealt with men, in the way of covenant-connections, many of these affections are intended to represent him as a friend, or enemy, according to the tenor of these covenants. And the changes seemingly attributed to him, really import the change in, or on us, from being under the covenant of works, to be in the covenant of grace.
The attributes, perfections, or excellencies of God, are the essential and absolutely inseparable properties of his spiritual substance or nature. These may be distinguished into those called communicable, of which some faint, but infinitely defective resemblances, may be found among his creatures,—as
knowledge, wisdom, power, holiness, justice, goodness, and truth—and incommunicable, of which no resemblance can be found among his creatures,—as self-existence, absolute independence, absolute simplicity, infinity, unsuccessive eternity, unchangeableness, necessary oneness, and subsistence in three distinct persons.
I. The knowledge of God is that intellectual perfection, by which he discerns objects.—He knows all things, Ps 147:5; John 21:17; 1 John 1:5; 1 John 3:20; Heb 4:13; Job 34:21-22; Job 36:4-5; Ps 94:7-10; Ps 139:4-7; Jer 23:24.—He knows, 1. Himself in all his unbounded perfections and mysterious purposes, Matt 11:27; John 1:18; John 10:15; 1 Cor 1:10; Jer 29:11; Acts 15:18. 2. All his creatures, great and small, possibly or really existent, Ps 147:4; Matt 10:30 Acts 15:18; Deut 29:29; Job 12:22; Job 28:8,10,24; Job 26:4-6; Job 24:1; Job 34:21-22; 2 Chron 16:9; Prov 15:3; Ps 33:13-15; Ps 11:4; Ps 138:6; Jer 23:24; 2 Tim 2:19. 3. All the actions of his creatures, good and bad, Prov 5:21; Prov 15:3; Job 34:21-22; Ps 69:5; Ps 90:8; Ps 139:7-13; Ps 33:13-18; Ps 34:15; Ps 1:6; Ps 56:8; Neh 1:7; 1 Sam 2:3; Jer 16:17; Jer 32:19; Isa 26:7; Hab 1:13. 4. All the secret properties and thoughts or desires of human hearts, Gen 6:5; Heb 4:12-13; Ps 139:1-4; Ps 7:9; Ps 38:9; 1 Chron 28:9; 1 Sam 16:7; Deut 31:21; Prov 15:11; Prov 16:2; Prov 21:2; Luke 16:15; Amos 4:13; Jer 17:5,9-10; Jer 16:17; Acts 1:24; Rev 2:23; Rom 8:27; 2 Chron 6:30; John 2:24-25; 1 Cor 4:5. 5. All future things, Ps 139:3-4; Isa 45:20-21; Isa 41:21-24; Isa 42:9; Isa 46:9-10; Jer 29:11; Dan 2:20-22; Acts 15:18 and hence he hath foretold most of them, Gen 3:14-19 and Gen 6:9; Gen 9; Gen 12-13; Gen 49; Lev 26; Deut 27-33, etc. 6. The connections between possible things, which never actually happen, as he knows what his power can produce, and what dependence one circumstance must have upon another, Ezek 3:6-7; Matt 11:21,23.
God knows all these things. 1. Necessarily from himself, Ps 147:5; 1 John 1:5; Dan 2:20-22. 2. Intuitively, by a simple glance, not as we know things, by any course of reasoning or succession of ideas, Heb 4:13; Job 28:23-28. 3. Independently of all instruction from objects or teachers, Isa 40:13-14; Rom 11:33-34; Job 40:2. 4. Distinctly and comprehensively,—in their nature, number, properties, and conditions, 1 John 1:5; Isa 40:21; Ps 147:4; Ps 139:12-14. 5. Infallibly, Matt 5:18; Isa 14:24,26-27; Acts 15:8; Ps 139:1-4; Ps 11:4. 6. Unchangeably,—let the created objects change as much as they will; for all these changes proceed from his sovereign will, Acts 15:18; Isa 46:10.—
But conditional declarations of his will must be carefully distinguished from predictions, 1 Sam 23:11-12; Jon 3.
II. The knowledge of God, 1. As proposing the most proper ends for his conduct, Rom 11:36; Prov 16:4; Isa 43:21. 2. As choosing suitable means, 2 Sam 14:14. 3. As leading him to act by those means in proper circumstances of time and place, Gal 4:4; Eph 1:10; Ezek 16:8; Ezek 28:25-26; Ezek 29:21. 4. As leading to act by a right rule or plan, Eph 1:11; Isa 46:10; Jer 29:11, is called his wisdom.
It appears that God is wise. 1. The Scriptures plainly declare that he is wise, Job 12:13,16; Job 36:4-5; Job 38-39; Job 28:12,22-28; Prov 8; Rom 11:33-34; Isa 40:13-14; Dan 2:20; 1 Cor 1:21-25; 1 Cor 3:18; Eph 3:10; 1 Tim 1:17; Jude 25; Rom 16:27. 2. He gives much wisdom to his creatures, 1 Kings 3:12; 1 Kings 4:29; Ezra 7:25; Job 35:10-11; Job 36:22; Job 38:16; Prov 2:6-7; Prov 8:12; Eccles 2:26; Eph 3:10; James 1:5; Isa 28:26; Job 32:8; Matt 16:17; Isa 48:17; Isa 29:24; Jer 31:34. 3. His wisdom is extensively and clearly manifested, 1. In his purposes,—in forming so perfectly exact a plan of all that comes to pass in time and eternity,—and of every thing in such perfect correspondence with his principal and subordinate ends, Isa 40:13-14; Isa 46:10; Isa 14:26-27; Eph 1:8-11. 2. In his creation of all things, Prov 8:22-31.—In the amazing variety of creatures, seeds, instincts, members, endowments, vegetative, sensible, or rational,—and of dispositions, quantities, forms, voices, etc. Ps 104:24; Gen 1.—In their beauty, and in their order, with respect to themselves, and in their situations and motions, Eccles 3:11.—In their fitness to answer their respective ends,—and in so connecting things one with another, in an almost infinity of forms, Hos 2:21-22. 3. In his providence, in 1. His upholding and governing every creature and all its actions and motions, in exact correspondence to the ends appointed in every particular moment of time, Heb 1:3; Eph 1:11. 2. In making awful and threatening providences an introduction to the most glorious and delightful events. Thus Sarah's long continued barrenness introduced her becoming the mother of multitudes of nations. Jacob's dishonourable exile introduced his receiving of singular manifestations from God; his wrestling and lameness, his reception of the invaluable blessing, Gen 21; Gen 28; Gen 32.—Horrible wickedness, fearful sorrow and anguish, and lasting debasement, introduced the glorious advancement of Joseph, and the entrance and happiness of Jacob with his children into Egypt, Gen 37-47. The terrible miseries of the Israelites under their Egyptian oppressors, and under Saul,
etc. introduced their most glorious deliverances and happiness, Exod 1; Josh 24; 1 Sam 4-31; 2 Sam 1-10; 1 Chron 11-29; 1 Kings 1-10.—Ignorance and wickedness, carried to the uttermost, did, as it were, prepare the world for the incarnation and atonement of Christ, and the honourable spread of his gospel, Rom 1-3; Rom 5:20-21; Titus 3:3-5. The persecution and murder of the Son of God, in our nature, by men, were instrumental in promoting the salvation of men through him, John 11:47-52. Horrible power and progress in impiety and filthiness, have, as it were, introduced distinguished favours from God, and the most singular holiness of life, Rom 5:20-21; Acts 9:22,26; Gal 1:12-24; 1 Cor 15:9-10; 1 Thess 2:1-10; 1 Cor 6:10-11. 3. In promoting his own holy and glorious ends amidst all the different, contrary, or wicked ends of his instruments, Isa 10:5-12; Isa 44:28; Isa 45:1-5.—Thus, while the Egyptians hastened the Israelites out of their country, that they might get rid of their plagues, God hastened them out that he might fulfil his promise to Abraham to a day, if not to a minute, Exod 12:41-42 with Gen 15:13-16. Contrary to the intention of Augustus, the Roman emperor, war or other accidents retarded the enrolment of his subjects in Canaan, till it could bring the virgin Mary from Nazareth to Bethlehem to bring forth her divine child, that he, herself, and her husband, might all be enrolled in the public imperial registers of the world, as descendents of David and citizens of Bethlehem, where they resided but a short time, Luke 2; Matt 2; Mic 5:2; Isa 11:1. 4. In his promoting multitudes of ends in one act. Thus the selling of Joseph for a slave, saved the Egyptians and their neighbours from perishing by famine,—corrected Jacob's sinful indulgence of his children,—promoted Joseph's honour,—and drew his father's family into Egypt, Gen 37-47; Ps 105. 5. In promoting ends which are exceedingly remote. Balak's hiring of Balaam to curse the Israelites, and Balaam's predictions thus occasioned, served to spread the report of the future incarnation of Christ among the eastern nations.—This, about 1500 years after, led the wise men to observe his Star, and come by its direction to worship him at his birth. Their presents supported Him, his mother, and supposed father, while they were exiles in Egypt, Num 22-24 with Matt 2. 6. In easy counterplotting his most crafty enemies, and making their most violent opposition of his will the very mean of promoting it, Prov 21:30; Ps 33:10; Job 5:12-13; Job 12:16-20; Isa 29:14; 1 Cor 1:20,25,27. Thus the hardness of Pharaoh's heart rendered the deliverance of the Israelites from Egypt more honourable and God-like. The alarming invasions of Judea in the days of Jehoshaphat and Hezekiah, issued in the glory and the enrichment
of the Jews, 2 Chron 20; Isa 33:3,7; Isa 36; Isa 37. 7. In his exact timing of events. The Israelites were restrained from entering Canaan, till the rebellions despisers of it were all dead,—till the iniquity of the Canaanites was full, and they had weakened themselves by their intestine wars, Num 14:26; Gen 15:16; Judg 1. The incarnation of Christ was delayed, till the need of him to save men was fully manifest;—till repeated and widespread warnings had raised a sufficient expectation of him;—till the Jews had become wicked enough to persecute and murder him;—and till they had fallen under the power of the Romans, who crucified their slaves, Gal 4:4; Matt 2-27; John 5-19. The church, or her true members, seldom meet with remarkable deliverances till their troubles have come to an extremity, Mic 4:10; Ps 12:5; Deut 32:36; Isa 33:10; Isa 41:17-18; Dan 12:1; Ps 142:4-5; Ps 124; Acts 12:6-14; Rev 11:7-15.
More particularly, God's wisdom appears in his providential government of irrational creatures. 1. In guiding them all to promote ends, which are subservient to the general good of the world, as well as to his own glory, Prov 16:4; Ps 104; Ps 148. 2. In thus guiding them without their own design, and yet agreeably to their diversified instincts. 3. In promoting his government by such means and instruments, as seem to take all the honour of the work, and yet reserving it all for himself, Rom 11:36; Rev 4:11-13.—It more abundantly appears in his government of mankind. 1. In giving them laws suited to their nature, their condition, their conscience, and their comfort, Rom 7:12,14; 1 Tim 1:8; Ps 19:7-10; Ps 119. 2. In giving them sufficient ability, inclinations, and assistance to obey these laws, unless a curse procured by their disobedience prevent it, Phil 2:12-13; Phil 1:6; Isa 26:12; 2 Thess 1:11. 3. In affording them proper motives and encouragements to obedience suited to their condition, Isa 55:1-7; Jer 3; Hos 14; 1 Cor 15:58; Heb 10-13. 4. In the amazing suitable intimations of his will to them. Christ was long exhibited in promises and types before he appeared in the flesh. He uttered several undervaluing-like words to his mother, whom, he foresaw, the Papists would idolize. "He peculiarly rebuked and recorded the faults of Peter, whom, he foresaw, they would blasphemously avow to be the infallible Head of their church. The doctrine of justification by free grace, through faith in Christ's imputed righteousness, is chiefly delivered in an Epistle to the church at Rome, where, he foresaw, it would be peculiarly corrupted and denied, John 2:4; Luke 11:27-28; Matt 12:48-49; Matt 14:31; Matt 16:22-23; Matt 26:34-35,69-75; Luke 5:8; John 13:6-10; John 18:19; John 18:11; John 19:26; John 21:20-22; Gal 2:11-14; Rom 1-10. 5. In limiting their sinfulness, and bringing glory
to himself, and good to them, out of it; and in making the rage and power of sin contribute to destroy itself, and advance the glory of his free grace, Ps 76:10; Rom 5:20-21. 6. In that manner, the means, the tendency, and even the timing of every change made upon their state, nature, or condition, harmoniously concur to mark his displeasure with sin, and to manifest the exceeding riches of his grace, Rom 5:12-21; 2 Thess 1:6-11; Acts 22:6; 1 Tim 1:11-17; 1 Cor 8-10; Gal 1:15-16,22-23; Eph 1:3-10; Eph 2:1-10.
But, 4. In nothing doth the wisdom of God appear so much as in our redemption through Christ. It appears in the person of the Redeemer. 1. In choosing him, who was the middle person in the godhead, and the Son of God, to mediate between God and us, and make us the friends and children of God, that thus the order of mission and operation might correspond with that of the subsistence of the divine nature, John 3:16; Rom 8:16-17; Isa 61:1; Isa 48:16. 2. In so uniting his finite and infinite natures, that they delightfully subsist in one person, without any confusion, composition, or opposition, 1 Tim 3:16; Jer 31:22; Isa 7:14; Isa 9:6; Zech 13:7; John 1:14; Phil 2:6-7. 3. In investing him with mediatorial offices, infinitely well calculated to promote his own glory in the honour of Christ and our everlasting happiness, Isa 49:1-9; Isa 42:1,8; Isa 61; Isa 1:3; Phil 2:6-13; Luke 2:10-14; Eph 3:21; 1 Pet 4:11. 4. In the form and order of his states of abasement and exaltation, infinitely answerable to our guilty, polluted, and wretched condition,—to the covenants and honour of every divine person, Luke 2:10-14; Phil 2:6-11; Luke 24:26; Heb 2:10; Heb 13:20.—It appears in the purchase of our redemption by the obedience and satisfaction of Christ, 1. In reconciling the seemingly discordant perfections of the Deity, by the abasement and death of him, in whom they dwell, Ps 85:10; Matt 3:15; Heb 2:10 with Col 2:9. 2. In at once manifesting his greatest hatred of sin, and his greatest love to sinners, Rom 5:6-10; Rom 3:24-26; Rom 8:3. 3. In executing his infinite wrath on Christ, from infinite love to him and to us in him, Matt 3:17; Matt 17:5; Isa 53:10; 1 John 4:9-10. 4. In rendering the shame, ignominy, suffering, and death of Christ the grand mean of honour, happiness, and life to him, as Mediator, and to us in him, Phil 2:6-11; Heb 2:8-10; Isa 53:10-12; Rom 5:9-11,15-21. 5. In making men's contempt, abuse, and murder of his Son, the mean of finishing transgression, making an end of sin, bringing in an everlasting righteousness, and destroying the dominion of Satan in the world, Dan 9:24; 1 John 3:5-6,8; 1 Pet 2:24; 1 Pet 3:18; Rev 5:9. 6. In thus making every one of his perfections promote its own glory, by the strangest
means.—Justice, by punishing the innocent Messiah, and by procuring pardon, peace, and happiness for sinful guilty men,—Mercy, by drawing down fearful punishment on God's beloved Son, that it might bestow everlasting favours upon the children of Satan,—rebels against God, and heirs of hell.—It appears in the publication of our redemption, in that, 1. All the reports included in it exactly correspond with our necessities, and with the ends for which they were intended and appointed, 1 Tim 1:15. 2. The publication was gradual, as men could bear it, Heb 1:1. 3. The form of it was suited to the infant, or more adult, state of the church, and so was less or more spiritual, Heb 1:1; Heb 10:1; John 1:17; Col 2:17. 4. Imperfect hints relative to the incarnation of the Son of God, and his atonement for sin, were preserved or spread among the heathens, as a mean of facilitating the spread and belief of the gospel, Acts 17:23. 5. God took particular care to have all the leading facts of revelation singularly attested. 6. The more noted declarations of divine truth were remarkably well-timed. Those by Moses were published, when the Israelites in the wilderness had the utmost leisure to consider them. The reports of Christ's resurrection were published fifty days after it, when the murderous Jews had time to come to themselves, when the facts were exactly remembered, and when a part of fourteen nations, who attended the feast of Pentecost, were present to hear and spread them, Acts 2. 7. In choosing such instruments and opportunities for this publication, as rendered his own power and goodness in the success of it more obvious, 2 Cor 4:7.—It also appears in the application of our redemption. 1. The persons to whom it is ordinarily applied, are such as we would least expect should have his singular regard; and yet that is made to manifest his glory, 1 Cor 1:25-31; 1 Tim 1:13,16. 2. Their own or their neighbour's sinful conduct or misery often occasions the application. Thus Onesimus' theft and deserting his service, occasioned his conversion to Christ, Philem 10-16. 3. Even the rage of lust and overwhelming trouble are made the means of applying it, Rom 5:20-21; Rom 7:8-13; Isa 33:12-24; 2 Chron 33:11-12; Hos 2:7,14; Hos 5:15; Job 33:14-30. 4. All things, especially such as they most dislike, are made to work together for the good of the elect, and particularly of believers, Rom 8:28; 2 Cor 4:17; 1 Cor 3:22.
III. The power of God is that essential perfection of his nature, by which he can do every thing not base or sinful.—It is no disparagement but honour to his power, that he cannot do that which implies a contradiction in its very nature,—as to
satisfy an immortal soul with earthly portions, or make one under the reigning power of sin relish spiritual delights;—or that he cannot do that which is contrary to his own existence,—as to die,—become weak,—sleep, etc. or which is contrary to his moral perfections,—as to lie,—love sin,—deny himself;—or which is contrary to his own fixed purpose.—But it may be observed, that God's purpose doth not limit his power itself, but the exercise of it. His power ought therefore never to be distinguished into absolute and ordinate. His power itself cannot be bounded, and the exercise of it cannot be inordinate.
That God is Almighty, is evident, 1. From express declarations of Scripture, Gen 17:1; Gen 18:14; Gen 48:3; Deut 32:39; Deut 3:24; Job 9:4,10,19; Job 36:5; Job 38:22-23; Job 41:10; Ps 45:3; Ps 68:34; Ps 89:13; Ps 72:18; Ps 24:8,10; Ps 96:2-7; Ps 115:3; Ps 93:1; Ps 62:11; Isa 9:6; Isa 26:4; Isa 40:28-29; Isa 63:1; Jer 32:17; Matt 19:26; Luke 1:35,37,49; Rom 1:20; Eph 1:19; Eph 3:20; Rev 1:8; Rev 19:15. 2. From that abundant power which he hath communicated to his creatures, luminaries, vegetables, brutes, men, and angels, Job 36-41; Judg 15-16; 2 Sam 21; 2 Sam 23; 1 Chron 11; 1 Chron 20; Ps 103:20; 2 Thess 1:7. 3. From the manifold and amazing displays of his power in his works of Creation, Providence, and Redemption.
In Creation, his almighty power appears, 1. In making all things of nothing, Heb 11:3; Gen 1; Col 1:16; Rom 11:36. 2. In forming such multitudes of creatures at once, Ps 33:6; Col 1:16; Gen 1; Ps 148; Exod 20:11. 3. In forming them of the same nothing, or of unfit matter, in so many diversified forms, Gen 1; Ps 104; Ps 148. 4. In forming them all with the greatest ease, by his mere word, Ps 33:6,9; Gen 1; Gen 2:7; Heb 11:3. 5. In making them all without any instrumental cause, Gen 1; Ps 33:6,9; Heb 11:3. 6. In forming them as instantaneously as his glory admitted, Ps 33:6,9; Gen 1; Gen 2:7; Exod 20:11.
In Providence, his almighty power appears, 1. In his preservation of all things in their different nature, forms, stations, motions, or rest, Ps 148; Ps 136; Ps 104; Ps 119:90; Col 1:17; Rev 4:11. 2. In the propagation of vegetables in the ground, and especially of animals in the womb, or in eggs, or from pieces of dissected ones,—and by means of heat, moisture, etc. Ps 104; Ps 147-148; Ps 139:14; Job 10:8-12. 3. In exciting and producing all their motions or actions, Ps 147:15-18; Ps 104:10-14,27,30; Ps 135:7; Ps 136:5-9; Job 38-41; Dan 3:17; Dan 4:17; Dan 2:21; Acts 17:28; Rom 12:36. 4. In restraining unruly beasts, wicked men, and devils, at his pleasure, Ps 65:7 and Ps 76:10; Prov 21:1; Rev 20:2. 5. In changing men's dispositions and inclinations, as
he pleases, Gen 33:4; Gen 35:5; 1 Sam 10:9,26; 1 Sam 24:17-18; Esther 6:1-2; Ps 105:25; Ps 106:45. 6. In making so many millions of unruly inclinations harmoniously promote his one design, notwithstanding all their own different or contrary ones, Exod 2-14; Isa 10:5-7; Isa 27:9. 7. In destroying his and his people's enemies, when they are at their strongest, and delivering his favourites when most weak and distressed, Deut 32:33,35-36,41-43; Isa 37:6-7,35; Isa 33:10; Isa 43:17-18 and Isa 45:13; Esther 3-10; Exod 1-14; Exod 18:11; Ezek 37:1-14; Mic 4:10; Dan 12:1; Rev 11:7-15; Rev 20:9. 8. In effecting the greatest events by weak means, or by none at all, Isa 41:15-16; 1 Kings 20:14; Judg 6:15; Judg 7:2-22; 2 Chron 14:11.—or by means merely casual. Thus the lighting of a viper on Paul's hand, brought about the conviction of the Maltese, Acts 28:3-10. Moses, the deliverer of the Israelites, was preserved from death and fitted for his work, by the daughter of their oppressor coming to wash herself in the Nile, Exod 2:11. A post, with tidings of an invasion, preserved David, the anointed king of Israel, from being murdered by Saul, 1 Sam 23:26;—or by means calculated and intended for an opposite purpose by the agents. Thus Joseph's abasement promoted his exaltation to be lord over his father and brethren, Gen 37-47. The fall of mankind, the abasement and murder of Christ, promoted the eternal happiness of men, the honour of Christ, and the glory of God, Rom 5:12-21; Phil 3:6-11. The building of Babel hastened the dispersion of mankind through the world, Gen 11. 9. In the strangely diversified success of human affairs. Persons poor, weak, or inactive, perform things, which others of great wealth, parts, powers and activity, cannot, Ps 78:71-72; Amos 5:9; Acts 1-8. 10. In making bad men befriend his people and his cause, contrary to all the dictates of carnal policy. Thus Cyrus, Darius, Artaxerxes, etc. gave part of their wealth to rebuild the Jewish temple, or promote the worship at it, Ezra 1; Ezra 4-5; Ezra 7; Neh 2. In the days of Cicero, gold was carried from Rome to adorn it. 11. In marvellously infatuating or defeating the best counsellors or counsels of men, Isa 44:25; Isa 33:11; 2 Sam 17:8; Job 5:12-13; Ps 33:10; Isa 8:10. 12. In working such multitudes of miracles, both under the Old, and under the New Testament, Gen 7-8; Gen 19:24; Gen 21:1-2; Exod 3-20; Num 11; Num 16-17; Josh 3-5; Josh 10; Judg 6; 1 Kings 17-18; 2 Kings 1-8; 2 Kings 13; 2 Kings 19-20; Matt 2:2; Matt 4:24-25; Matt 11:5; Matt 14-15; Matt 17; Matt 20-21; Acts 1-20; Acts 28; Rom 15:19; Heb 2:4. 13. In raising the dead, and making all men and devils appear before his awful tribunal to receive their final sentence, Matt 25:30-45; Rev 20:12,14. 14. In the everlasting
execution of his sentences, in punishing the wicked and glorifying the righteous, and in supporting both under their respective weights of wrath or blessedness, 2 Thess 1:9-10; 2 Cor 4:17. 15. In the terrible conflagration and the glorious renovation of our lower world at the last day, 2 Pet 3:10,12.
But the almighty power of God chiefly appears in his work of redemption, Eph 1:19-20.—It appears on Christ the Redeemer, 1. In the miraculous conception of his manhood by a virgin, Isa 7:14; Jer 31:22; Luke 1:35; Matt 1:20. 2. In the more than miraculous union of his two natures, which are infinitely different in substance and dignity,—and yet in such manner, that all human personality was prevented, John 1:14; 1 Tim 3:16; Isa 9:6; Zech 13:7; Rom 9:5. 3. In the miracles which he wrought, Acts 10:38; Matt 4-21; Mark 1-6; Luke 4-20; John 2-11. 4. In the tremendous punishment inflicted on him, and in the full support of him under it, Zech 13:7; Zech 3:9; Isa 53:4-10; Isa 50:6-7,9; Isa 42:1; Ps 22; Ps 69; Matt 26-27. 5. In enabling him to such patience and resignation under his sufferings, of which he had a perfectly quick sense, Isa 53:7; Heb 12:2-3; John 18:11-12,27; Matt 26:39,42. 6. In raising him from the dead, justifying and glorifying him, Rom 1:4; Rom 6:4; Rom 4:25; 1 Tim 3:16; Eph 1:19-20,23; Ps 110:1-7; Phil 2:7-11; Heb 2:8-9; 1 Pet 1:20-21.—It appears in the Publication of Redemption, 1. In the propagating doctrines so contrary to the carnal reason, the common customs, the deep-rooted lusts, and strongly supported laws of mankind, 1 Cor 1:20-24; 1 Cor 3:18; Titus 3:3; Rom 1:21-32; Rom 3:10-18. 2. In propagating the gospel by so unfit-like instruments, that just before had manifested so much cowardice, ignorance, or wickedness, Matt 26; Acts 1-9. 3. In propagating it by simple declarations, enforced with no temporal authority or worldly influence, 2 Cor 10:4-5; Zech 4:6. 4. In the amazing spread and influence of these declarations had on the hearts and lives of millions of ignorant, outrageous, and obstinate sinners, for convincing, converting, and sanctifying them, Acts 2-21; Acts 26:17-18; Rom 1:8; Rom 15:19; 1 Cor 6:10-11; Col 1:5-6; Eph 3:8-9; 2 Cor 10:4-5; 1 Thess 1:5,9; 1 Thess 2:12-13; Titus 3:3-7.—It also appears in the Application of our Redemption. 1. In the thorough conviction of the most stupid, hardened, and biassed consciences, John 16:9-11; Rom 3:19; Heb 4:12; Ps 45:5. 2. In uniting men to Christ, and thus implanting in them a divine nature, or new habits or principles of grace, in opposition to the whole power of Satan, the world, and indwelling lusts, Deut 30:6; Ezek 36:26; Ps 100:3; 2 Cor 10:4-5; Luke 8:24; Luke 11:21-22; Eph 1:19; 1 Thess 1:5; 2 Thess 1:11. 3. In the preservation of weak graces in men's souls,
amidst an infinity of corruptions and temptations to sin, 1 Pet 1:5; Jude 1. 4. In pardoning such multitudes of heinous offences, at, and after our union to Christ; and in applying these pardons with such almighty influence as to quiet our consciences, however fearfully awakened, Num 14:17-19; Isa 43:24-25; Isa 44:22; Isa 45:22,24-25; Isa 57:18-19. 5. In the mortification of almost almighty corruption by his word, and the agency of his spirit, Rom 8:13; Gal 5:17,24. 6. In the miraculous exploits which his people have, or do perform through faith, Phil 4:13; Col 1:10-11,28-29; Gal 1:16; Gal 2:20; 2 Cor 12:7-9; Heb 11; Matt 17:20; Mark 9:25. 7. In conferring abundant comfort, and everlasting happiness upon all his people, notwithstanding all that sin, Satan, and the world can do to distress and ruin them, Isa 65:18; Ps 51:10-11; Rom 8:15-18,28-39; 2 Cor 4:17; Ps 31:19; Ps 73:23-26; Isa 35:10; Isa 45:17; Isa 60:19-20.
IV. Not only hath God an almighty power of ability, but also a power of unbounded sovereignty,—by which, as one free from all obligation of law or force, of motive or influence without himself, he may form, support, and govern his creatures in what manner he pleaseth, Dan 4:34-35.—His sovereign dominion over his creatures is founded on the infinite dignity and excellency of his nature, Ps 86:8; Ps 89:6-8, and on his being the Contriver, Creator, Preserver, and last end of them, Ps 95:3,5; Isa 1:2-3; Isa 43:12; 1 Cor 6:19-20; Prov 16:4; Rom 11:36.—It extends over all creatures, 1 Tim 1:17; 1 Tim 6:15. Whether in heaven, Isa 45:12; Ps 103:19-20; Ps 148:1-4. Or in earth, Job 12:15,18; Ps 47:7-9; Ps 24:1; Ps 50:10; Prov 21:1; Hag 2:8; Dan 4:35; Ps 104-106; Ps 147-148. Or in hell, Ps 78:49; 1 Kings 22:22; Luke 22:31; Rev 20:2,7.
It is evident, that God hath an absolute sovereignty over all things. 1. From express declarations of Scripture, Exod 33:10; Rom 9:16,18-23; Matt 20:15; Ps 95:3-4; Ps 96:6; Ps 115:3; Ps 135:6; Ps 75:6-7; Ps 22:28-29; Job 25:2; Dan 4:34-37; Dan 2:21; Eph 1:11; Acts 17:24,26. 2. From the characters ascribed to him in Scripture, as Lord of hosts; King of nations; King of the whole earth; Only Potentate; King of kings; Lord of lords; Most High, etc. Ps 84:12; Ps 80:4,14,19; Ps 47:7; Jer 10:7-10; 1 Tim 6:15; Rev 17:14; Rev 19:16; Exod 18:11; Deut 10:17; Gen 14:18-22; Ps 50:14; Ps 56:2; Ps 83:18. 3. All the liberty, property, or authority, which creatures have, with respect to themselves or others, is derived from God, Acts 17:28; Prov 8:15-16; Ps 82; Rom 13:1-6; 1 Cor 4:7; Rom 11:36. 4. His sovereignty is displayed in his works of creation, providence,
and redemption.—In creation, it appears in his forming such diversified creatures of the same nothing, or of the same unfit matter, and with so many and diversified connections among themselves, Gen 1.—In providence it appears, 1. In the diversified degree and duration of that support which he affords to his creatures. 2. In the forms, extent, and continuance, of his positive laws, and their binding influence on men's consciences. 3. In the manner, time, place, or objects, to whom his laws are published; or of the writing of them on men's hearts;—and in the, at first, unperceived exceptions of his law, as in Abraham's offering up his son, or in a man's marrying the childless widow of his brother. 4. In the objects, instruments, forms, degrees, and seasons of his favour. 5. In the nature, seasons, degrees, instruments, and objects, of his corrections and punishments,—and their proportion to, and correspondence with the sins, on account of which they are inflicted, Dan 4:35; Ps 115:3; Ps 135:6; Matt 11:25-26; Matt 20:15.—In redemption,—it is manifested, 1. On the Redeemer,—in God's calling him to be our surety to pay our debt;—and to be our spiritual Head;—in fixing the time of his payment,—the place of his birth, life, and death,—the parts, forms, degrees, and continuance of his sufferings, and the forms, degrees, and periods of his exaltation in his own person, or in the happiness of his people, Isa 42:6; Luke 11:13; Luke 13:32-33; John 18:11; Heb 2:10; Phil 2:7-11. 2. On the persons of the redeemed,—in choosing any at all;—in choosing some, while others, no worse, are passed by;—and in allotting to them such particular means, opportunities, seasons, forms, and degrees of gifts and grace; and such intermixed temptations, troubles, deliverances, and comforts, Matt 11:25-26; Rom 9:18,23; Exod 33:19; Matt 20:1,15; 1 Cor 1:26-30. 3. In qualifying such particular persons, of those that remain unregenerate, and at such particular seasons, with such individual forms and measures of gifts, and common graces, to render them useful in promoting the honour of the Redeemer, and the conversion and edification of his redeemed, John 6:70; Heb 6:4-5; Num 23-24.
V. The holiness of God is that essential perfection of his nature, which lies in perfect freedom from, and hatred of all sin, and in perfect love to every thing holy and pure.—That God is infinitely holy appears, 1. From express declarations of Scripture, Josh 24:19; 1 Sam 2:2, Exod 15:11; Ps 89:35; Ps 11:7; Ps 99:9; Prov 30:3; Hab 1:12-13; Isa 6:3; Rev 4:8; John 17:11; Dan 9:24; Ps 16:10; Acts 3:14; Rom 1:4; Luke 1:35. Nay, holiness is represented as his beauty, Exod 15:11; Ps 27:4; his grandeur, Ps 89:35.
Amos 4:2; and more than forty times he is called the Holy One of Israel or Jacob, Hab 3:3; Hab 1:12; Isa 1:4,10,20; Isa 43:14; Isa 29:23, etc. 2. Every thing relating to God is called holy, on account of its connection with and conformity to him;—as the manhood of his Son, Luke 1:35; Acts 4:27,30;—his name, Ps 111:9; Lev 20:3;—his arm or power, Ps 98:1;—the place where he manifests himself;—heaven or the temple, Ps 20:6; Isa 57:15; Jon 2:4; Ps 99:9; Exod 3:4; Rev 21:10;—his Sabbaths, Exod 16:23; Isa 58:13;—his covenant and promise, Dan 11:28,30; Luke 1:72; Ps 105:42;—his word, law, and gospel, Rom 1:2; Rom 7:12; 2 Tim 3:15;—his work, Ps 145:17;—his angels, Rev 14:10; Matt 25:31;—his prophets, 2 Pet 1:21; 2 Pet 3:2; Luke 1:70; Rev 18:20; Rev 22:6;—his ministers, 1 Thess 2:10; Rev 18:20;—his people, Exod 19:6; Col 1:22; Col 3:12; Heb 3:1; 1 Thess 5:27; 1 Pet 2:9. 3. His holiness is manifested in his works of creation, providence, and redemption, Ps 145:7.
In creation it appears, in forming every creature, which was capable of holiness, perfect in it, Gen 1:20,27; Rev 14:10 with Jude 6.—In providence, it appears, 1. In giving to all his rational creatures a moral law, requiring the most perfect and uninterrupted holiness of heart and life,—and enforced with the most powerful sanction of rewards and punishments, Rom 7:12; Matt 22:37,39; Rom 12-13; Col 3-4; Eph 4-6; 1 Thess 4-5; 1 Pet 1-5; Exod 20:3-17. 2. In prescribing the most proper means of promoting holiness, Gen 2:17; Titus 2:11-12; Matt 28:19; 2 Cor 11:23-29. Even all the sacrifices, purifications, and punishments, prescribed by the Jewish laws, marked the holiness of God, Lev 1-23; Num 5-6; Num 15; Num 19; Num 28-29; Lev 10:1-3. 3. And so permitting sin as not to have any active hand in, or give any encouragement to it, Hab 1:12-13; Ps 4:5-6; Jer 44:4; Prov 16:16-19. 4. In fixing standing marks of his detestation of sin upon the first introducers of it, or any particular form of it; as on devils, women, Cain, the old world, the builders of Babel, Sodomites, oppressors of the church, profaners of God's worship, presumptuous rebels against his established government, despisers of his promised favours, etc. Jude 6; 2 Pet 2:4-5; Gen 3-4; Gen 7; Gen 11; Gen 19; Exod 1-14; Lev 10; Num 14; Num 16; Isa 5:16. 5. In publicly manifesting his detestation of men on account of their most secret sins, Ps 50:21; Ps 10:8,11,14; Ezek 14:3-8; Ezek 8:7-18; 2 Sam 12:11-12; Jer 16:17-18. 6. In marking all the wicked with the most shameful distance and disgrace in the last judgment, 1 Thess 4:16-17; Matt 25:33; Ps 1:5; Ps 138:6. 7. In his everlasting exclusion of unholy angels and men from his presence, and marking them with the most tremendous tokens of
his detestation, Matt 25:41,46; Ps 9:17; Rev 20:10,15; Rev 14:10-11; 2 Thess 1:8-9. Even these providential acts, which we are apt to imagine impure, are perfectly holy. He tempts men, merely by trying their obedience, or in permitting them to be enticed to sin, by Satan, evil men, or their own sinful lusts, 2 Sam 25:1; Matt 6:12; James 1:13-14. He bids men curse, merely by giving them an opportunity of doing it, 2 Sam 16:12. He hardens men in sin, when he justly withholds his heart-softening grace, and permits Satan, their neighbours, or their own lusts, to render them more stupid, perverse, and obstinate, Exod 4-14; Isa 63:17; Isa 6:9-10. He delivers men up to vile affections, a reprobate mind, or strong delusions, or to their own lusts, when he justly withholds his restraining or sanctifying influences, and permits their sinful corruptions to decoy or drag them into wickedness, error, and folly, Rom 1:24-28; 2 Thess 2:9-11; Isa 66:4; Ps 81:12. His deceiving of men imports his abandoning them to the temptations of Satan and their own deceitful heart, Jer 4:10; Ezek 14:9; 1 Kings 22:19-22.—Thus, in all these, he wisely, holily, and justly renders sin its own punishment.—In redemption, the holiness of God appears, 1. In his choosing men, that they might be holy, Eph 1:4; 2 Thess 2:13; 1 Pet 1:2; 1 Pet 2:9. 2. In exhibiting his own Son, in the likeness of sinful flesh, even under the curse, which is the strength of sin, and amidst infinite temptations, as an incomparably perfect and glorious pattern of holiness in heart and life, Luke 1:35; Matt 3:15; John 8:29; John 17:4; John 18:11; Heb 5:8; Heb 7:26. 3. In punishing, even without mercy upon his own Son, sin imputed, withdrawing his comfortable smiles from him, and shutting out his prayers as if he had been a real sinner, Matt 26-27; Ps 22; Ps 69; Ps 89:38; Isa 53; Rom 8:3,32; Heb 2:10. 4. In giving Christ to purchase holiness for men, and making him to them, wisdom, righteousness, sanctification, and redemption, Titus 2:14; 1 Pet 1:18-19; 1 Cor 1:30. 5. In so forming the gospel in all its declarations, promises, and invitations, as may best convey, and encourage us to holiness in heart and life, 1 Tim 6:3; 1 Tim 3:16; 2 Pet 1:4; Titus 2:11-12; 2 Cor 7:1; John 15:3; John 17:17; Luke 1:74-75; Ps 119:9,11,26. 6. In so framing the whole scheme of our redemption, that holiness of our heart and life is the end of every thing in it, Eph 1:3-4; Heb 13:12; Heb 9:14; 1 Cor 6:11; Titus 2:14; Titus 3:8,14; Ezek 36:25-27; Luke 1:74-75; 1 Thess 4:3,7; 1 Thess 5:23; Rom 6:14; Rom 7:4-6; Eph 4:11-13; Isa 27:9; Heb 12:10-11; 2 Cor 3:18; 1 John 3:2. 7. In effectually rendering men holy by the manifestations of his own holiness in the gospel, 2 Cor 3:18; 2 Cor 4:4,6. 8. In the sharp correction of his peculiar favourites for their unholiness, and even
for sins which appear far less criminal than some others, Amos 3:2; Rev 3:19; Heb 12:6-11; Ps 99:8; Ps 119:67,71; Ps 89:31-34; Ps 73; Ps 77; Ps 88; 1 Sam 2-3; Num 12; Num 20:12; Deut 32:51. 9. In making perfect holiness a principal ingredient of our eternal happiness, Eph 5:25-27; 1 John 3:3; Jude 25.
VI. The justice of God is that essential property of his nature, which disposes him to render to himself, and to all his creatures, that which is right and equal.—It is evident that God is just or righteous: 1. The Scriptures expressly declare this; Ps 11:7; Ps 25:8; Ps 7:9; Ps 9:8; Ps 92:15; Ps 99:4; Ps 119:75,137; Exod 9:27; Exod 34:7; Gen 18:25; Deut 10:17; Deut 32:4; Jude 1,7; 1 Sam 3:18; 2 Chron 19:7; Job 8:3; Job 9:15; Job 34:10-12,19; Job 35:6-8; Job 36:3; Job 37:23; Jer 12:1; Isa 26:7; Dan 9:16; 2 Thess 1:6-7; 2 Tim 4:8; Heb 6:10; Acts 10:33-34; Rom 3:4,26; Rom 9:13-14. 2. The remains of equity among men proceed from, and are beloved by God, 2 Sam 22:26-28; Ps 7:9; Ps 11:7; Hos 14:9; Gen 18:23,25. 3. His infinite justice and equity appear, 1. In his giving the most righteous laws to his creatures, suited to their original abilities, and requiring the most perfect equity towards God, their neighbours, and themselves,—insisting chiefly on the principal points of equity; and that such as bear rule over others, should shew themselves distinguished patterns of it, Neh 9:13; Rom 7:12; Ps 119:75,137-138,142; Ps 19:8-11; Hos 14:9; Isa 26:7; Matt 23:23; Matt 22:37,39; Deut 16:18-19; 2 Sam 23:3; 2 Chron 19:6,9; Ps 82. 2. In annexing to those laws proper sanctions of rewards and punishments, Ps 11:5-7; Ps 7:9-14; Ps 9:8,17; Isa 1:19-20; Isa 3:10-11; Rom 2:6-10; 2 Thess 1:6-10. 3. In rewarding men's good behaviour in the most proper time, manner, and degree, Ps 19:11; 1 Cor 15:58; Rev 14:13; 2 Tim 4:7-8.—In his rewarding the resemblances of good works performed by wicked men, 1 Kings 21:29; 2 Kings 10:30; Jon 3.—In rewarding the imperfect graces and works of his people, Rev 1:3; Rev 2:7,11,19,26-27; Rev 3:5,12,20,22; Rev 14:13; Rev 22:14; Col 3:24-25; 1 Cor 15:58; 1 Cor 9:24-25; 2 Tim 4:7-8; Matt 5:3-10.—and in largely rewarding the meritorious service of Christ as our Surety, Isa 49:5-6; Isa 53:10-12; Phil 2:7-11; Heb 2:8-10; Heb 12:2; John 17:4-5; Ps 22:27,31. 4. In bestowing all the purchased blessings of the new covenant upon the most vile, guilty, and rebellious men, on account of that righteousness which Christ, their Surety, performed in their stead, Rom 3:24-26; Rom 4:25; Rom 5:6-11,15-21; Rom 8:1-4,33-34; 2 Cor 5:14-21; 1 Thess 5:9-10; Eph 1:3-8; Eph 2:1-8,14; 1 Pet 1:18-21;
1 Pet 2:24; 1 Pet 3:18; Heb 9:12,14-15; Heb 10:10,14; 1 John 1:7,9; 1 John 2:1-2; 1 John 4:9-10; Rev 1:5-6; Rev 5:9-10; 2 Tim 4:8. 5. In his seasonable, severe, and well-proportioned chastisements of his people, which, as disagreeable, are due to them for offending their gracious Father,—and as calculated to promote their sanctification and comfort, are due to them as represented by their law-fulfilling Surety, Christ, Job 36:7-10; Ps 89:30-34; Ps 99:8; Ps 94:12; Prov 3:12; Heb 12:6-11; Rev 3:19. 6. In afflicting innocent animals, only in so far as they are connected with guilty sinners. And, who knows how far their present suffering may be balanced in their future restoration into the glorious liberty of the children of God? Isa 24; Hos 4:2-3; Jer 12:4; Jer 14:5-6; Job 1:16 with Rom 8:20-23; 2 Pet 3:13. 7. In infallibly punishing national sins with national judgments in this world, as there is no opportunity of punishing societies, as such, in the future state;—and in marking their sins in their punishments,—as in the case of the old world,—Sodomites, Egyptians, Assyrians, Chaldeans, Jews, Papists, etc. Gen 6-7; Gen 19; Exod 1-14; Isa 33; Isa 37; Jer 25; Jer 46-51; Judg 1-12; 2 Kings 17; 2 Kings 25; Matt 23:32-39; Matt 24; Rev 6-20. 8. In punishing wicked men in this life, in a form, though not in a degree proportioned to their sins, and often by permitting them to fall into other sins, Job 18; Job 20; Job 27; Ps 92:7; Ps 37:20; Ps 35:26; Ps 7:10-16; Ps 58:9-10; Ezek 18; Ps 73:18-20; Ps 31:12; Gen 4; Gen 9:25; Isa 66:4; Isa 63:17; Hos 4:13-17; 2 Thess 2:9-11; Rom 1:18-32. 9. In publicly condemning wicked angels and men, and punishing them in hell for ever, Matt 25:41,46; 2 Thess 1:8-9; Rev 14:9-11; Rev 20:10,12. 10. Especially in exacting from his only and infinitely beloved Son, as our Surety, the very same obedience and satisfaction which were due from us to his broken law,—in the very same nature which had sinned, and under the very same overwhelming curse, Matt 3:15; Luke 24:26; Isa 53; Ps 22; Ps 69; Matt 26-27; Rom 3:24-26; Rom 5:6-10; Rom 8:3,32; Isa 42:21; Heb 2:10; Heb 5:8; 2 Cor 5:21; 1 Pet 1:18-19; 1 Pet 2:24; 1 Pet 3:18; Gal 3:13; Phil 2:7-8.
Such is the infinite holiness and justice of God's nature, that he cannot suffer sin to pass without adequate punishment. 1. The Scripture represents him as so infinitely holy and just, that he cannot but hate and detest sin, and mark his abhorrence of it, Exod 34:7; Hab 1:12-13; Ps 5:4-6; Ps 11:5-7; Ps 9:5; Ps 50:21; Jer 44:4; Neh 1:2-3; Prov 6:16-19; Prov 16:5; Zech 11:8;—and as a Governor and Judge, who cannot but maintain the honour of that law which sinners trample on, and do right to his innocent creatures, which are hurt by their
wickedness, Isa 42:21; 2 Thess 1:6-8; Rom 1:18,32; Rom 2:2,6-10; Gen 18:25. 2. Men's consciences represent him thus holy and just; and hence accuse and torment them when they offend him, and push them to appease him by sacrifices, services, etc. Acts 28:4; Rom 1:32; Rom 2:14-15. 3. The law of God manifests this truth. Most of his moral precepts depending on his very nature and indispensible prerogative of government, must to the violations of them, have an adequate sanction annexed; as otherwise, haters and blasphemers of God would appear as much beloved by him, as the most pious and virtuous persons, contrary to Rom 2:7-10; Isa 3:10-11; Isa 1:19-20.—All the ceremonial laws manifested, that without satisfaction to God's justice, there could be no remission of sin, Heb 9:22. And, if God's nature had not required an adequate punishment, the ceremonial offerings might have made atonement for sin, contrary to Heb 10:3-4. 4. If God's holiness and justice did not necessarily require him to punish sin in an adequate manner, how could his infinite mercy and goodness admit any punishment of it, as without real necessity, all punishment is an approach towards wanton cruelty? 5. If it had not been necessary to the honourable egress of his mercy towards sinful men, how could God have so fearfully punished his holy, his only begotten, and infinitely beloved Son? Or how could there be such distinguishing love, in giving him for a propitiation for our sins,—as the Scripture represents, Luke 24:26; Rom 3:25-26; 2 Cor 5:21; Gal 3:13; Titus 2:14; Heb 2:10; 1 Pet 1:18-19; 1 Pet 2:24; 1 Pet 3:18; John 3:16; Rom 5:6-10; Rom 8:32; 1 John 4:9-10; Eph 5:2; Gal 2:20; Rev 1:5.
To anticipate objections, it may be observed, 1. That God's mercy and justice are not contrary perfections, though the one cannot be exercised to the dishonour of the other. 2. That the effects of God's mercy and grace, being absolutely free and gratuitous, may be restrained, if he please; but the effects of his justice being a debt due to the honour of his nature and law, or the general welfare of his creatures, cannot be justly restrained, Gen 18:25; Deut 32:4; Ps 11:5-7; Ps 119:137; Dan 9:16; 2 Thess 1:6-9; Isa 5:10. 3. Though God's sovereign will regulate the circumstances of deserved punishment, the punishment itself is necessary. Magistrates may, by their own will, regulate the time, place, and manner of executing a murderer, but cannot, without flagrant injustice to their character, their laws, or their country, dismiss him unpunished. 4. Though God may delay the full punishment of sinners,—the longer he does so, it must be the more dreadful when it comes, Rom 2:4-5; Rom 9:22; Heb 10:26-31. 5. God's substitution of his own Son to bear the punishment due to his elect, instead of proving, that he could
have dispensed with it, strongly proves the contrary, Rom 3:25-26; 2 Cor 5:21; Gal 3:13-14; Heb 2:10; Luke 24:26.
VII. The goodness of God is that essential property of his nature, which inclines him to regard and delight in himself, and to deal kindly with his creatures.—As it inclines him to affect, esteem, and delight in himself, or one divine person in another,—and to care for, to promote the welfare of creatures, and delight in and rejoice over them, it is called love, because love to himself and to his creatures, gives rise to, and animates his whole conduct, particularly his work of redemption, 1 John 4:8-10,16,19; Rom 5:8; John 3:16.—His love, in respect of the objects of it, may be distinguished into that which he bears to himself, Isa 5:16; Lev 10:3; Matt 11:27; John 1:18; John 3:35; that which he bears to all his creatures as such, Ps 104:31; Gen 1:31; and that redeeming love which he bears to his chosen of mankind, Deut 7:7-8; Deut 33:3; John 3:16; John 15:9-15; John 16:27; John 17:23,26; Rom 5:8,21; Rom 8:32; Gal 2:20; Eph 1:3-8; Eph 2:1-9; Eph 4:8-10,19; Rev 1:5.—His love to creatures is distinguished into his love willing their welfare, Rom 9:16,18; Exod 33:19; Ps 86:15; his love doing them good, John 3:16; Rom 8:32-39; Ps 5:12; Isa 63:7; Isa 59:8-10; Eph 5:2; 1 John 3:1; 1 John 4:9-10; his love delighting in them, Ps 147:11; Ps 149:4; Ps 35:27; Isa 62:5; Zeph 3:17. These are but the same love exercising itself in different forms.—God's goodness, as it inclines him to make or supply his creatures, to none of which he owes either being or any thing else, is called bounty, Ps 116:7; Ps 119:17; 1 Kings 3:6.—As it inclines him to do good to those that are undeserving or ill-deserving, it is called grace, or free favour, Rom 3:24; Rom 5:20-21; Eph 2:5,7-8; Eph 1:6-7; 2 Cor 8-9; Ps 5:12. As it inclines him to pity, help, and provide for, persons in misery, it is called mercy or compassion, Ps 102:8,11-17; Ps 86:5,15; Ps 89:1-2,28; Ps 111:4; Ps 112:4; Rom 9:16,18.—And as he takes peculiar pleasure in thus manifesting his goodness, in the redemption of men, mercy is attributed to him several hundred times in Scripture, Ps 136; Ps 100; etc. he hath bowels ascribed to him, Isa 63:7,15; Jer 31:20; Hos 11:8; and is represented as full of compassion, Ps 78:38; Ps 86:15; Ps 111:4; Ps 112:4; Ps 145:8.—And, as his goodness inclines him to forbear for a time, punishing the affronts done him, it is called patience and longsuffering, Rom 2:4; Rom 9:22; Rom 15:7; 2 Pet 3:9,15; Exod 34:6; Ps 86:15.
It is most evident, that God is good. 1. The Scriptures in passages innumerable represent him as good,—as only good,—as kind,—gracious, merciful, and longsuffering, Ps 25:8,
Ps 36:7; Ps 119:68; Ps 145:7-9; Matt 19:17; Isa 63:7; Zech 9:17; Ps 33:15; Ps 107; Ps 136; Ps 34:8; Ps 144:2; Ps 63:3-6; Ps 40:11; Ps 69:16; Joel 2:12-13; Jer 3:13; Eph 2:5,7; Eph 1:6-8; Mic 7:18-20; Neh 9:17; 2 Pet 3:9,15; Exod 34:6-7. 2. All that goodness which is to be found among creatures, animate or inanimate, rational or irrational, originates from God, Rom 11:36; Ps 119:68; James 1:17; 1 Cor 4:7; Gen 1-2. 3. The goodness of God, is most extensively and clearly manifested in his works of creation, providence, and redemption.
In creation it appears, 1. In his forming all creatures in order, that they might share of his kindness and bounty,—he having no need either of their existence or service, Ps 16:2. 2. In forming such vast multitudes of creatures,—in such diversified qualities, situations, orders, connections, and mutual dependencies, that the goodness of all might contribute to the advantage of each, Gen 1. 3. In creating angels so many in number, so high in dignity, so excellent in quality, and so capable of enjoying himself, Ps 104:4; Ps 103:20-21. 4. In forming man—his body so beautiful, so marvellously compacted of a multitude of members, and fitted to promote his true happiness,—his soul endowed with so many excellent faculties, qualifying it for the enjoyment of God himself, as his chief good, and marvellously united to his body, that he might at once partake of an earthly and an heavenly felicity, Gen 2:6-7; and that, by a particular consultation of the divine persons, he was formed in the image of God, Gen 1:26-27; Gen 9:6; and that his formation was so timed as to come into a world fully fitted and furnished for his immediate happiness, Gen 1-2.
In providence, God's goodness appears, 1. In his upholding innumerable numbers of creatures in order to render them partakers of his favours, Ps 36:6-7; Zech 9:17; Ps 104; Ps 107; Ps 145; Ps 148. 2. In governing them all, to the best advantage of all in general, Ps 119:68; Ps 104-105; Ps 107; Ps 136; Ps 145; Ps 147-148; Job 37; Job 41. 3. In so distributing his goodness among them, that they may all depend on, and taste it, in each other; and even worms may teach angels and men the mysteries of the Godhead, Job 12:8-9. 4. In his peculiarly kind deportment towards angels and men, while they kept their first estate,—giving them good laws, suited to their natures, and conducive to their happiness; in entering into a covenant of friendship with men; if not also with angels, though not by a representative, Job 38:7; Gen 2:16-17. 5. In permitting sin to enter into the world, chiefly, that it might afford an occasion of opening his infinite treasures of redeeming love and grace, Rom 5:8,20-21; Eph 2:1-8; Eph 1:6-8; Gen 3. 6. In his amazing patience toward sinful men,—in not smiting and even damning them in the very act of sinning,
but deferring his vengeance as long as the vindication of his own perfections and good of his creatures in general can permit, Gen 6:3; Gen 15:13,16; Rom 9:22.—In repeating his warnings, before he punish or correct, Lev 26; Deut 27-32; Judg 2; 2 Kings 17; Ps 78; Ps 106; Isa 1; Ezek 20; Mal 4; Matt 24; Rev 8-20; etc.—In inflicting his judgments by progressive degrees, and with an apparent reluctancy, Isa 9-10; Ezek 20; Amos 3-4; Amos 6; Ezra 9:7; Joel 1:3; Judg 10:16; Isa 1:24; Lam 3:33; Hos 6:4-5; Hos 11:8; Ps 78:38.—And in moderating his judgments, loading men with his favours, notwithstanding many and great provocations, Ps 103:10; Ezra 9:13; Job 11:6; Job 33:27; Isa 57:17-19; Isa 43:24-25; Lam 3:22,31-32; Matt 26-27 with Acts 2-9; Titus 3:3-7. 7. In working an infinity of wonderful and miraculous works for the welfare of persons and nations, Exod 2-20; Deut 32:6; Ezek 20; Neh 9; Ezra 1-10; Esther 1-10; Matt 1-28; Luke 1-24; John 1-21; Acts 1-28; Rom 15:19; Heb 2:4.—The histories or predictions of Scripture are full of them. 8. In his wonderful care of our world, notwithstanding its present defilement with sin,—as of irrational creatures, Ps 145:9; Ps 147:8-9; Ps 104:11-22; Deut 22:7; Deut 25:4; Lev 22:28.—of slaves, Exod 21:2-10,27; Deut 23:15.—of criminals, Deut 21:22-23; Deut 25:1-3.—of the poor, of widows, and fatherless children, Exod 23:11; Lev 19:13,33-34; Lev 25:35,39,47; Ps 9:18; Ps 10:14,18; Ps 12:5; Ps 35:11; Ps 41:1-3; Ps 68:5,10; Ps 82:3; Ps 69:33; Ps 72:4,13; Ps 107:41; Ps 109:31; Ps 132:15; Ps 146:9; Exod 22:22; Deut 14:29; Deut 10:18; Deut 16:11,14; Deut 24:17,19-21; Deut 26:12-13; Prov 15:25; Prov 19:17; Prov 23:11,18; Isa 1:17,23; Jer 7:6; Zech 7:10; Jer 49:11; Hos 14:3; James 1:27.—of wicked men, Matt 5:45; Ezek 20; Acts 14:16-17; Jon 3; Jon 4:11; 1 Kings 21:29; Ezek 29:18-20.—of societies, in dictating or suggesting proper rules of government to them, putting part of his own honour and authority on their magistrates for their benefit, Ps 107:31-32; Jer 18:9; Rom 13:1-6; 1 Tim 2:1-2; Titus 3:1; 1 Pet 2:13-14,17; Ps 82:9. In so timing his favours, particularly deliverances, that they become doubly valuable.—Delays of them till we be brought to an extremity, afford us opportunities of acting faith, and encouraging ourselves in him alone, John 11:15-44; 2 Chron 20:7,12; Ps 42-43,—and granting them in the very crisis of extremity, stirs us up to improve our new covenant interest in him, Ps 123:3; Ps 44:23-26; Exod 15:1-2; Ps 103; Ps 116; Ps 118; Ps 40; Ps 13; Ps 18.—Earthly comforts are cut off, to prepare us for his intended spiritual favours, Ps 102:23-24; Ps 142:4-5.—And remarkable deliverances
afforded to prevent future calamities. Thus, the destruction of the Egyptians, and Israel's deliverance at the Red Sea, made the hearts of the Canaanites to melt, Josh 9:9-10; Josh 2:9-11.
In the origin, the impetration, and the application of redemption, the goodness of God still more gloriously appears.—In its origin, it appears, 1. In that absolutely free and infinitely abundant grace in God himself is the only primary cause of it, John 3:16; 1 John 4:9-10,19; Rom 5:8,20-21; Eph 2:4,7. 2. In that the redeeming work was begun an infinity of ages before we were ruined, Eph 1:4-5; 2 Tim 1:9; Titus 1:2; 1 Pet 1:19-20; Prov 8:23,31; Matt 25:34. 3. In that, moved by mere free love, all the divine persons heartily joined in the contrivance and plan of it, and took their respective share of the work,—the Father to exert the grace,—the Son to advance the merit,—and the Holy Ghost to apply the purchased benefits;—the Father to make the exceeding great and precious promises,—the Son to ratify them in his obedience and death, and purchase the things promised,—and the Holy Ghost to put them, and all the blessings which they contain, into our possession;—the Father to adopt us for his children,—the Son to redeem us for his mystical members,—and the Holy Ghost to renew and sanctify our heart, and make us meet habitations for God, Prov 8:23-31; Ps 40:6-8; Isa 48:16; Isa 53:10-12; Isa 61:1-3; Isa 49:1-6.—In the impetration of our redemption, God's goodness appears, 1. In that the deliverance is infinitely more important, costly, sure, and delightful, than creation itself, Eph 1:3-8; Eph 2:1-8; Rev 1:5-6; Rev 5:9-10. 2. That, not fallen angels, whose nature is of more importance and dignity, but fallen men are delivered, Heb 2:14,16; Jude 6. 3. That the only begotten Son of God is the Redeemer and Surety of such mean, sinful, and infamous creatures, John 3:16; 1 John 4:9-10. 4. That he, by the most complete obedience, and the most dreadful, but voluntary sufferings, magnified his Father's law, and satisfied his justice, that he might open an abundant egress for displaying his favours to usward, Heb 2:10; Heb 5:8; Heb 13:12; Heb 1:3; Gal 3:13; 2 Cor 5:21; Isa 53:4-5,10; Isa 42:21; Rom 8:3-4; Rom 10:4. 5. That he thus manifested his love, after men had, for four thousand years, continued in the most uninterrupted, horrid, outrageous, and progressive rebellion against him, Gal 4:4; Gen 3 through Mal 4; Rom 3:10-19; Rom 1:18-32; Rom 5:6-10,20-21. 6. That notwithstanding God's most dreadful curse lay upon Christ from his conception till his death, the Holy Ghost marvellously furnished him for, and supported him under his arduous work, John 3:34; Heb 9:14. 7. That God accepted this satisfaction due from us, from his own Son
in our stead,—justified and glorified him as our Representative, and constituted him our advocate, that our faith and hope might be in himself, Rom 3:25-26; Rom 5:6-11,15-21; Rom 8:3-4,32-34; Rom 4:25; Rom 10:4; Isa 50:7,9; Isa 52:13-15; Isa 53:2-12; John 4:9-10; John 2:1-2; Eph 5:2; Gal 2:20; 1 Pet 1:18-21; 1 Tim 3:16; Heb 7:25. In the application of this purchased redemption, the goodness of God is manifested, 1. In that all the blessings of it are lodged in the hands of Christ, our elder brother, as Administrator of the new covenant, Col 1:19; Ps 68:18; Matt 11:27; Matt 28:18; John 3:35; Isa 49:6; Ps 72:17; Ps 21:4. 2. That Christ is exalted to the right hand of God, solemnly to take infeftment on, and possession of eternal happiness, in our name; to intercede for us, and pour down the Spirit on us; to apply to us all the benefits of his purchase, John 14:2-3,26; John 16:7-14; Eph 2:5-7; Heb 6:19-20; Heb 7:25; Heb 4:14-16; 1 John 2:1-2. 3. That in him all the blessings of redemption lie ready for us, in exceeding great and precious promises, which are published to us in the gospel, Matt 22:4; 2 Pet 1:4; 2 Cor 1:20; Isa 55:1-7; Rev 22:17; Prov 1:20-23; Prov 8:4; Prov 9:5; John 6:39. 4. That these prepared blessings are so infinitely great and many, and must be bestowed upon us, Ps 31:19; Ps 36:6-10; Ps 65:4; Ps 68:10,18-22; Eph 1:3-8; Eph 2:4-10; Eph 3:17-19. 5. That the offers of these blessings in the gospel are so particularly directed to sinners, even of the worst kind, Ezek 36:25-31; Isa 43:24-25; Isa 46:12-13; Isa 1:18; Isa 55:1-7; Jer 3; Matt 9:13; Matt 18:11; 1 Tim 1:15. 6. That these offers of salvation are granted and continued, notwithstanding men's multiplied and dreadful provocations, fearful abuse, contempt, and opposition to them, Acts 3:15,26; Isa 1:3-18; Isa 57:17-18. 7. That these offers are so great, so earnest, so engaging, so free, and condescending, Ps 34:8,11; Ps 50:7; Ps 81:8-10; Prov 1:20,23; Prov 8:4-36; Prov 9:1-6; Prov 23:26; Song 3:11; Song 4:8; Song 5:2; Isa 1:18; Isa 45:22-25; Isa 46:12-13; Isa 49:1-12; Isa 55:1-7; Isa 65:1-2; Zech 9:9,12; Matt 11:5,28-30; Matt 22:1-9; Luke 14:16-23; John 7:37-39; John 6:37-40; 2 Cor 5:18-21; Rev 22:17. 8. That many, if not most, of those who have these offered blessings conferred upon them, in respect of their former outward circumstances, tempers, or morals, were of the very dregs of mankind, Luke 19:10; Matt 22:9; Matt 9:13; 1 Cor 1:25-31; 1 Tim 1:13,15-16. 9. That God taketh such pleasure in the application of redemption, Isa 65:1-2; Isa 62:5,11; Isa 61:1-2,10; Jer 32:38-41; Jer 31:18-20; Mic 7:19; Zeph 3:17. 10. That the most outrageous sinners are often received by God with distinguished marks of compassion and kindness, Luke 15:20-22; Luke 7; Luke 23; John 4; Acts 2; Acts 4; Acts 6; Acts 9; Acts 22; Acts 26; 1 Cor 15:8-10.
Gal 1:15-16; 1 Tim 1:13-16. 11. That amidst strange and furious opposition, Christ and his Spirit enter into men's hearts, in order to apply his benefits, Rom 7:8-25; Luke 11:21-22; Ps 110:2-3; 2 Cor 10:4-5. 12. That he deals so tenderly with his people when they offend him, Ps 103:12-13; Isa 57:17-19; Jer 31:18-20; Jer 3; Hos 6:4; Hos 11:8. 13. That he closely adheres to them, sympathizes with them under all their troubles, and delivers them as soon as it can be for their real advantage, Zech 2:8; Isa 63:9; Isa 40:11; Isa 41:10,14,17-18; Isa 46:4; Luke 18:8; delights to converse with them, and to hear and answer their prayers, Jer 32:41; Jer 33:3; Zeph 3:17; Isa 62:4-5; Isa 30:18,21; Isa 58:9; Isa 65:24; Isa 45:11; Luke 11:9; Matt 7:7; Ps 50:15; Ps 91:15; Ps 85:6,8; Song 2:14; Song 8:13.—In fine, God's goodness appears in manifold respects, in all the particular blessings of our election, union with Christ, justification, adoption, sanctification, spiritual comfort, and eternal glory;—and in all the means of grace, ordinary or solemn, Eph 1:3-8; Eph 2:1-10; Rom 5:15-21.
VIII. The truth of God is not here taken for the reality of his existence, and the necessary possession of infinite excellency, on account of which he is called the true God, in opposition to such as are gods only in respect of name, but have no infinite or independent perfection, Jer 10:10; but it means that essential property of his nature, by which he is infinitely free from, and abhors all deceit and falsehood. It may be distinguished into his sincerity, uprightness, or candour, which consists in the exact agreement of his words and works with his thoughts, inclination, or will; and his veracity or faithfulness, which consists in the exact correspondence of his works with his declarations, predictions, promises, and threatenings, and with all these relations in which he stands to his creatures.
It is most evident, that God is true in these respects: 1. The Scriptures expressly represent him as a God of truth, that cannot lie or fail to perform his word, Num 23:19; 1 Sam 15:29; Titus 1:2; Heb 6:17-18; Heb 10:23; 2 Tim 2:13; 1 Thess 5:24; 1 Cor 1:9; 1 Cor 10:13; Deut 7:9; Deut 32:4; Neh 9:8; Ps 33:4; Ps 89:1-2,5,8,14,35; Ps 36:5; Ps 119:38,49,70,160; Ps 111:7-8; Ps 100:5; Ps 25:10; Ps 31:5; Isa 25:1; Isa 65:16; John 17:17; Rom 3:3-4; 1 Pet 4:19; Rev 1:5; Rev 3:15; John 14:16-17. 2. His independence, infinite holiness, equity, power, and majesty, set him above all possibility of, or temptation to deceit or falsehood, Num 23:19; 1 Sam 15:29; Heb 6:16-21; 2 Tim 2:13. 3. All that candour and faithfulness which is among mankind, or regard to it, proceed from him, James 1:17; 1 Cor 4:7. 4. This candour or faithfulness
is manifested in, 1. The self-consistency of all his words, notwithstanding their being spoken on very different occasions, Ps 119:30-31,43,86-87,90,104,128,138,142,160,163. 2. None of his words are contrary to the discoveries of his perfections, which are made by the light of nature or by Revelation, 2 Tim 2:13; Deut 32:4. 3. His whole work of providence, with all the dispositions and actions of mankind, plainly confirm the leading truths of his word, compare Exod 34:6-7; Deut 32:4 with the history of his works, Gen 3 through Esther 10; Isa 1 through Mal 4; Matt 1 through Rev 22; Ps 78; Ps 103; Ps 107; Ps 136; Ps 145-149; Jer 17:9; Rom 3:10-20; Rom 8:7-8; Rom 1:24-32; Matt 5:19; with the history of mankind, Gen 4; Gen 6; Gen 11; 2 Kings 17; Neh 9; Ezek 16; Ezek 20; Ezek 23; Isa 59; Jer 2-23; Jer 44; etc. 4. All the principal acts of his providence in the world are a manifest fulfilment of his inspired predictions. 5. He hath, or doth, accomplish those promises, threatenings, or predictions, which, to us, appear most unlikely to be fulfilled, or which he had the strongest-like reasons to shift, as of the incarnation, sufferings, and death of his Son, the calling of the Gentiles,—and the Justification, Sanctification, and Glorification of sinful men, Gal 4:4-6; Isa 53; Matt 1 through Acts 28; 1 Cor 6:9-11; Eph 1-3; Rom 1-11; Col 1-2. 6. His truth and faithfulness will be most fully manifested in the last judgment, when all the works of God and men shall be exactly compared with his word,—and in the everlasting happiness or misery of angels and men, Rev 20:12-15; Matt 25:31-46; 2 Thess 1:6-10; Rom 2:6-10.
To anticipate objections, it must be observed, 1. That God may declare to men what is their duty, without manifesting his own secret intentions. Has law is the only rule of our duty; and his purpose the only rule of his own conduct, Mic 6:8 with Deut 29:29; Isa 8:20; Isa 55:8-11; Eph 1:11. 2. That God may permit others to deceive, or be deceived, without having any deceit in himself, or in his conduct, 1 Kings 22:22-23; Ezek 14:9 with Deut 32:4; Ps 25:8,10. 3. That when promises, threatenings, or predictions, have in them a condition expressed or understood, the fulfilment of them doth not fall due, and ought not to be looked for, unless that condition be first fulfilled, Mark 16:16; Jon 3; 1 Sam 23:11-12; Isa 38:1.
My Soul, stop thy contemplation of the Most High, and ask thyself, as in his presence: If God be a Spirit, am I spiritually-minded, and a worshipper of Him in spirit and in truth? Do I detest and banish every carnal imagination of him from my heart?—Is he the all-knowing and only wise God? Do I then
behave as one ever naked and open to his view? Do I reverently avoid all prying into his secrets? Do I relish all his oracles, as the storehouse and fountain of all true wisdom and knowledge to my heart? Do I cordially approve all his ordinances, and admire his whole word, purpose, and work? Do I acknowledge him in all my ways, that he may direct my paths; and in the most perplexing cases, trust to his skill and power for my deliverance?—If he be Almighty,—a Sovereign Ruler, am I, in the view of my own weakness, still blushing, still trembling before him? Do I alway labour to check the very first risings of my heart in rebellion against Him? Do I, without staggering, rest the whole burden of my salvation upon Him? Do I rejoice in Him, and firmly expect deliverance from Him, when I apprehend all things working against me? Do I ascribe all that I am and have, except my sinfulness, to Him? And am I contented with all that I meet with in providence, as the doing of my Lord?—Am I holy as he is holy; pure as he is pure? Do I abhor myself and all my righteousness in his sight? Do I chiefly delight in his holiness? And doth even the contempt of it by others excite my love to, and esteem of it? Do I, in all my dealings with Him, labour to act under a deep impression of his holiness? Do I, above all things, hate sin?—my own sin?—my most refined and secret sin? Do I alway labour in the gospel-glass to behold his holiness, that I may be changed into the same image, from glory to glory, even as by the Spirit of the Lord?—Under the affecting views of his justice, do I revere every dispensation of his providence, and kindly acknowledge, that unto him as my Lord belongeth righteousness, and unto me, shame and confusion of face? Do I live in perpetual wonder, that his infinite equity can suffer such a sinner to live; nay, will save me? Do I continually flee from all my own righteousness to that of Jesus Christ, and rest on it alone for my eternal salvation?—If God be good,—be Love, am I, with amazement, believing his lovingkindness, and applying it to my own heart? Am I opening my mouth wide, that he may fill it? Am I satisfied with his goodness, as the source and the substance of all my happiness? Do I reckon all things, as coming from his hand, as good,—very good for me? Do I, above all, desire to be an eternal debtor and unparalleled miracle of his redeeming goodness? And, all inflamed herewith, how burns my heart with love to Him that first loved me, and gave his Son for me?—Do I love them that hate me? and do good to, and pray for them that despitefully use me?—If he be the God of truth, have I set to my seal, that he hath given me eternal life in his Son? Have I found his promises and eaten them; have they been to me the joy and rejoicing of my heart? Do I hold them fast,
and refuse to let them go? Have I rejoiced at finding them, as one that findeth great spoil,—and chosen them to be my heritage for ever?—Is this God, who is manifested in all around me,—in all before, behind, above, or below me, for ever in mine eye, and in all the powers of my soul?—Is he my Saviour, my Father, my Husband,—my Friend, my Master, my Portion, my Pattern, my God;—my all?
The inimitable or incommunicable perfections of God are,
I. His self-existence and absolute independence, in respect of which, his being and nature are necessary. He cannot but be; and be what he is, and is altogether in and of himself, Exod 3:14; Rev 1:8; Rev 16:5; Rev 22:6. He hath no dependence on any creature; but every creature, in its existence, nature, and operation, is wholly dependent on him, Ps 102:26-27; Ps 16:2; Job 22:2; Job 35:6-7.—And, from this his absolute sovereignty and dominion doth proceed, Dan 4:34-35; Dan 2:20,22; Matt 11:26; Matt 20:15.
II. His absolute simplicity, in respect of which he is absolutely free from all composition, and every thing in him is God himself. 1. He is represented as a simple abstract, as,—light,—love,—life, 1 John 1:5; 1 John 4:8,16; 1 John 5:20. 2. Being the independent and absolutely first being, he could have none to unite compounding parts in him, Isa 41:4; Isa 44:6. 3. Being incorruptible and unchangeable, he cannot consist of divisible parts, Rom 1:23; 1 Tim 1:17; 1 Tim 6:16; Mal 3:6. 4. Being infinite, there cannot be any thing added to another in him, Jer 23:23; 1 Kings 8:27. 5. Being perfect in the highest degree, he cannot be compounded of things which, taken separately, would be imperfect, Job 11:7.
III. His infinity, which denotes him as great and excellent in every respect, as he can be. It includes the unbounded excellency of his nature. Hence he is represented as great, Deut 32:3; 1 Chron 16:25; Ezra 5:8: Job 36:26; Job 37:22; Titus 2:13; Ps 29,—greater than all men,—than all nations, Ps 35:10; Ps 104:1; Ps 86:8; Ps 89:5-8; Dan 4:32; Isa 40:12-22;—greater than all things, greater than all gods, Job 11:7-9; 1 Kings 8:27; Ps 86:8; Exod 18:11;—as transcending all possible limits of excellency, Job 11:7; Ps 145:3; Ps 147:5.—It also includes the unbounded extent of his presence. The being of his essence, wherever space or any creature could be, is called his immensity, 1 Kings 8:27, and its being wherever creatures actually are, is called his omnipresence, Ps 139:7-10; Jer 23:23-24; Eph 4:6;
1 Cor 12:6.—God is peculiarly present with Christ. His nature in the person of the Son is united to, and dwells with his manhood, Col 2:9; 1 Tim 3:16; Rom 8:3; Gal 4:4. And he delightfully dwells in him as God-man Mediator, 2 Cor 5:19.—He is present with his saints, graciously dwelling in their heart, and thus affording them his peculiar favour, help, and comfort, John 14:16,23; 2 Cor 13:14; Rom 8:14-17,26-27; Gal 4:6; 1 Cor 3:16-17; 1 Cor 6:18-19; 2 Cor 6:16; Rev 21:3; Eph 2:19-22; 1 John 4:4,16; 1 John 3:24; John 17:21-23,26; Ps 39:12.—He was present with his prophets and apostles, in his infallible inspiring influence on their minds, in their declaration of his will to men, 1 Pet 1:11; 2 Pet 1:21; 2 Sam 23:2; Heb 1:1.—He is present in his church, in his oracles, and in the instituted ordinances of his worship, in the representatives of his authority, and in the influences of his Spirit, Matt 18:20; Matt 28:20; Exod 20:24; John 17:21; 1 Cor 12:12-13,28; Eph 4:11-13; 1 John 1:3,5,7; 1 Pet 1:12.—He was present in the Jewish tabernacle and temple at Jerusalem, or at Bethel, Sinai, etc. in the manifested symbols of his glory, power, and grace, and in his solemn ordinances of worship, Exod 25:8,22; Exod 29:43; 1 Kings 5:5; 1 Kings 8:11; Gen 28:16-17; Gen 48:3; Exod 3:4; Exod 19:11; Ps 68:17; Ps 132:5; Ps 80:1-2.—He is present in heaven in the most glorious manifestation of his excellencies, Isa 66:1; Ps 115:3; Matt 6:9; Heb 12:23; Phil 3:20; John 14:2-3; John 4:14; John 8:1.—He is present in hell, in the most dreadful execution of his wrath, Ps 139:8; 2 Thess 1:9; Rev 14:10-11; Mark 9:44,46.—He is present with all creatures, in observing, supporting, and governing them, Heb 1:3; Heb 4:13; Ps 139:12-13; Jer 23:23-24; Col 1:17; 1 Cor 12:6.
IV. His absolute eternity consists in his being without beginning, ending, or succession of duration, which indeed is nothing else than his infinity as it respects duration. It is manifest, that he is eternal in this manner. 1. The Scripture expressly represents him as eternal or everlasting, without any limitation, Gen 21:33; Deut 33:29; Ps 9:7; Ps 55:19; Prov 8:23,25; Isa 40:28; Isa 57:15; Dan 6:26; Jer 10:10; Rom 16:26; Rev 4:8-9; Hab 1:12.—And, he alone is eternal, without beginning or succession of duration, Ps 90:2,4; Ps 92:8; Ps 102:24-28; 2 Pet 3:8; Rom 1:23; 1 Tim 1:17; 1 Tim 6:16; Isa 9:6; Isa 57:15; James 1:17. He alone is the First and the Last, Isa 41:4; Isa 44:6; Isa 48:12; Rev 1:8,11; Rev 21:6; Rev 22:13. 2. The days, years, and succession, competent to his creatures, are represented as unapplicable to him, Job 36:26; Job 10:4; Ps 90:4; 2 Pet 3:8; Dan 7:9,24.
Ps 102:24,27; Job 10:5; Isa 43:13. 3. Many eternal things, as eternal life,—strength,—mercy,—dominion,—throne, etc. are ascribed to him, Deut 32:40; Deut 33:27; Rev 4:9; Rev 5:14; Isa 26:4; Ps 103:17; Ps 136; Dan 4:3,34; Dan 6:26; Ps 93:2; Lam 5:19; Isa 51:6-8; Ps 33:11; Ps 135:13.—And we can as easily conceive how God's unsuccessive eternity coexists with the successive duration of his creatures, as we can conceive how his omnipresence coexists with all material substances, without having any corporeal extension in himself.
V. His unchangeableness is that essential property of his nature, by which he is from eternity to eternity, without any alteration, always the same; and it is often expressly ascribed to him in Scripture, James 1:17; Mal 3:6; 1 Tim 1:17; Rom 1:23; Ps 102:24-27; Heb 1:11-12; Heb 13:8; Heb 6:18; Isa 46:4; Isa 57:15; Exod 3:14; Num 23:19; Titus 1:2; 2 Tim 2:13.—He is unchangeable, 1. In his existence, that he cannot cease to be, 1 Tim 1:17; 1 Tim 6:16; Rom 1:25; Ps 102:24-27. 2. In his essence or nature, that he cannot cease to be whatever he is, in his perfections of wisdom, power, holiness, justice, goodness, or truth, etc. 2 Tim 2:13; Isa 26:4; Deut 32:4; Ps 103:17; Ps 90:2; Exod 3:14. 3. In his actual knowledge of things, 1 Cor 2:16; Acts 15:18; Heb 4:13; Job 11:7-9. 4. In his will and purpose, Heb 6:17-18; Isa 14:24,27; Isa 46:10; Ps 33:11; Rom 9:11; Job 23:13. 5. In his words,—his doctrines, laws, promises, threatenings, or predictions, Num 23:19; 1 Sam 15:29; Heb 6:18; Ps 119:87. 6. In his essential presence, that he cannot properly remove from one place to another, 1 Kings 8:27; Jer 23:23-24. 7. In his duration, which is neither less nor greater. He hath never existed longer, nor hath any less future duration to enjoy, Ps 90:2,4; 2 Pet 3:8.—His formation of his creatures from nothing, or his changing of their forms in his providence, infers no change in himself. His power and will to create, preserve, or govern them, in such a manner, being the very same from all eternity.—New relations between him and his creatures infer not a change in him, but in them.
VI. His oneness, in respect of which, on account of his infinite perfection, there neither is, nor can be any other like to, or equal with him. This doth not mean, that there is but one Supreme God, as Arians and Socinians profess, who admit subordinate gods. Nor that there is but one specific divine nature, which different beings may possess, as Tritheists pretend: Nor that there is but one divine person exhibited in different characters,
and by different names, as Sabellians contend. But it means, that there neither is, nor can be any more than one individual, or as others speak, numerical divine substance. This the necessary self-existence of God, his absolute eternity, infinity, omnipotence, and sovereignty, which exclude every rival partaker, demonstrate. And multitudes of scriptures expressly declare it, Deut 4:35,39; Deut 6:4; Deut 32:39; Deut 33:26; 1 Sam 2:2; 2 Sam 7:22; 1 Kings 8:23; 2 Kings 19:15; 1 Chron 15:26; Ps 18:31; Ps 35:10; Ps 86:8; Ps 148:13; Ps 89:6,8; Ps 115:4-8; Isa 43:10-15; Isa 44:26; Isa 45:5,18-22; Jer 10:8-15; Jer 14:22; Hos 13:4; Exod 20:3; John 17:3; Rom 3:30; 1 Cor 8:6; Eph 4:6; James 2:19; James 4:12; 1 Tim 2:5.—But none of these texts exclude the Son, or the Holy Ghost, from true and supreme godhead. Nay, the very characters ascribed to the one only true God, are ascribed to each of these two persons, compare Isa 44:6 with Rev 1:8,11.—Isa 45:22-23 with Rom 14:9-10; Phil 2:10-11.—John 17:3 with 1 John 5:20-21.—Rom 3:30 with Isa 53:11.—In 1 Cor 8:6; 1 Tim 2:5. One God means the divine nature, as distinguished from Christ the Mediator.—Nor are the distinct persons in the godhead represented as having similar, but the very same names, attributes, counsel, will, and work, compare Ps 33:6; Isa 44:24.—Rom 10:12; Luke 2:11; Rom 11:34; Isa 40:13; 2 Cor 3:18.—Deut 6:4; Ps 83:18; Jer 23:6.—Ezek 8:3; Matt 15:31; Luke 1:16-17; 2 Sam 23:3.—Rom 7:25; Gal 6:2; Rom 8:2; Deut 6:16; 1 Cor 10:9; Acts 5:9.—1 Cor 2:16; Rom 8:27.—1 Thess 4:3; Acts 22:14; Acts 9:15,17; 2 Pet 1:21.—Ezek 37:3-14; 2 Cor 12:9; Rom 15:19.—Rom 16:26; Rev 22:13; Heb 9:14.—John 7:28; Rev 3:7; 1 John 5:6; John 14:17.—Rev 15:4; Acts 3:14; Dan 9:24; 1 John 2:20; John 14:26.—Jer 23:24; Ezek 1:22; Ps 139:7.—Deut 30:20; Col 3:4; Rom 8:10.—Ps 100:3; John 1:3; Job 33:4.—John 5:21; 1 Cor 15:45; John 6:63; Rom 8:11.—John 6:45; Gal 1:12; John 14:26.—1 John 1:3; 2 Cor 13:14.—1 Cor 14:25; 2 Cor 13:5; John 14:17; 2 Cor 6:16; Eph 3:17; Rom 8:11.—Phil 3:15; Gal 1:12; Luke 2:26; Heb 1:1; 2 Cor 13:3; Mark 13:11.—Isa 49:7-8; Acts 13:3.—1 Cor 6:14; John 2:19; 1 Pet 3:18.—Isa 48:17; John 10:3; Rom 8:14.—2 Cor 3:5-6; 1 Tim 1:12; Acts 20:28—Jude 1; Heb 2:11; Rom 15:16.—1 Cor 12:16; Col 3:11; 1 Cor 12:11.—In which texts, in about twenty-four instances, that which is ascribed to God in the first, is ascribed to the Son and the Holy Ghost in those that immediately follow.
VII. His subsistence in three distinct persons, the first the Father, the second the Son, and the third the Holy Ghost,
proceeding from both.—It is evident, from the independence, simplicity, eternity, and unchangeableness of the divine nature, that in whatever form it subsists, that form must be a necessary perfection or excellency of it, without which it could not at all exist.—The personal properties of these persons being thus as absolutely necessary, as the existence of the divine nature itself,—and each having that whole nature which necessarily subsists in such persons, as above related to one another, there neither is, nor can be, an inferiority in, or dependence upon, one person, more than another. But of this mystery in the following chapter.
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