respects, very uncomfortable; for they might be one day the object of
his love, and the next, of his hatred, and those blessings which
accompany salvation might be bestowed at one time, and taken away at
another, which is directly contrary to scripture, which asserts, that
_the gifts and calling of God are without repentance_, Rom. xi. 29.
_3dly_, None of those things that occasion a change in the purposes of
men, can be applied to God; and therefore there is nothing in him, that
in the least degree can lead him to change his will, or determination,
with respect to the event of things. For,
_1st_, Men change their purpose, from a natural fickleness and
inconstancy, as there is mutability in their very nature; but God being
unchangeable in his nature, he must be so in his purpose or will.
_2dly_, Men change their purposes in promising, and not fulfilling their
promise, or, as we say, in being worse than their word, oftentimes from
the viciousness and depravity of their nature; but God is infinitely
holy, and therefore, in this respect, cannot change.
_3dly_, Men change their mind or purposes, for want of power, to bring
about what they designed; this has hindered many well concerted projects
from taking effect in some, and many threatenings from being executed in
others; but God’s will cannot be frustrated for want of power, to do
what he designed, inasmuch as he is Almighty.
_4thly_, Men change their minds many times, for want of foresight;
something unexpected occurs that renders it expedient for them to alter
their purpose, which argues a defect of wisdom: but God is infinitely
wise; therefore nothing unforeseen can intervene to induce him to change
his purpose.
_5thly_, Men are sometimes obliged to change their purpose by the
influence, threatenings, or other methods, used by some superior; but
there is none equal, much less superior, to God; and consequently none
can lay any obligation on him to change his purpose.
VII. God is incomprehensible: this implies that his perfections cannot
be fully known by any creature; thus it is said, _Canst thou by
searching, find out God? Canst thou find out the Almighty unto
perfection?_ Job xi. 7.
When we consider God as incomprehensible, we do not only mean that man
in this imperfect state, cannot fully comprehend his glory; for it is
but very little, comparatively, that we can comprehend of finite things,
and we know much less of that which is infinite; but when we say that
God is incomprehensible, we mean that the best of creatures, in the most
perfect state, cannot fully conceive of, or describe his glory; and the
reason is, because they are finite, and his perfections are infinite;
and there is no proportion between an infinite God, and a finite mind:
the water of the ocean might as well be contained in the hollow of the
hand, or the dust of the earth weighed in a balance, as that the best of
creatures should have a perfect and adequate idea of the divine
perfections. In this case, we generally distinguish between
apprehending, and comprehending; the former denotes our having some
imperfect, or inadequate ideas of what surpasses our understanding; the
latter, our knowing every thing that is contained in it, which is called
our having an adequate idea thereof: now we apprehend something of the
divine perfections, in proportion to the limits of our capacities, and
our present state; but we cannot, nor ever shall, be able to comprehend
the divine glory, since God is incomprehensible to every one but
himself. Again, we farther distinguish between our having a full
conviction that God hath those infinite perfections, which no creature
can comprehend, and our being able fully to describe them: thus we
firmly believe that God exists throughout all the changes of time, and
yet that his duration is not measured thereby, or that he fills all
places without being co-extended with matter; we apprehend, as having an
undeniable demonstration thereof, that he does so, though we cannot
comprehend how he does it.
VIII. God is omnipresent: this is elegantly set forth by the Psalmist,
_Whither shall I go from thy Spirit? Or whither shall I flee from thy
presence? If I ascend into heaven, thou 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_, Psal. cxxxix. 7-10. This
perfection of the Godhead doth not consist merely, as some suppose, in
his knowing what is done in heaven and earth, which is only a
metaphorical sense of omnipresence; as when Elisha tells Gehazi, _Went
not my heart with thee, when the man turned again from his chariot to
meet thee?_ 2 Kings v. 6. Or, as the apostle says to the church at
Corinth, that though he was _absent in body_, yet he was _present_ with
them _in spirit_, 1 Cor. v. 3. or, as we say, that our souls are with
our friends in distant places, as often as we think of them: nor doth it
consist in God’s being omnipresent by his authority, as a king is said,
by a figurative way of speaking, to be present in all parts of his
dominions, where persons are deputed to act under him, or by his
authority: but we must take it in a proper sense, as he fills all places
with his presence, Jer. xxiii. 24. so that he is not confined to, or
excluded from any place; and this he does, not by parts, as the world or
the universe is said to be omnipresent, for that is only agreeable to
things corporeal, and compounded of parts, and therefore by no means
applicable to the divine omnipresence. This is a doctrine which it is
impossible for us to comprehend, yet we are bound to believe it, because
the contrary hereunto is inconsistent with infinite perfection; and it
is sometimes called his essential presence,[50] to distinguish it from
his influential presence, whereby he is said to be where he acts in the
method of his providence, which is either common or special; by the
former of these he upholds and governs all things; by the latter he
exerts his power in a way of grace, which is called his special presence
with his people: and as his omnipresence, or immensity, is necessary,
and not the result of his will, so his influential presence is
arbitrary, and an instance of infinite condescension, in which respect
he is said to be, or not to be, in particular places; to come to, or
depart from his people; sometimes to dwell in heaven, as he displays his
glory there agreeably to the heavenly state; at other times to dwell
with his church on earth, when he communicates to them those blessings
which they stand in need of; which leads us to consider the next divine
perfection mentioned in this answer.
IX. God is almighty, Rev. i. 18. ch. iv. 8. this will evidently appear,
in that if he be infinite in all his other perfections, he must be so in
power: thus if he be omniscient, he knows what is possible or expedient
to be done; and, if he be an infinite sovereign, he wills whatever shall
come to pass: now this knowledge would be insignificant, and his will
inefficacious, were he not infinite in power, or almighty. Again, this
might be argued from his justice, either in rewarding or punishing; for
if he were not infinite in power, he could do neither of these, at least
so far as to render him the object of that desire, or fear, which is
agreeable to the nature of these perfections; neither could infinite
faithfulness accomplish all the promises which he hath made, so as to
excite that trust and dependence, which is a part of religious worship;
nor could he say, without limitation, as he does, _I have spoken it_, _I
will also bring it to pass_; _I have purposed it_, _I will also do it_,
Isa. xlvi. 11.
But since power is visible in, and demonstrated by its effects, and
infinite power, by those effects which cannot be produced by a creature,
we may observe the almighty power of God in all his works, both of
nature and grace: thus his eternal power is understood, as the apostle
says, _By the things that are made_, Rom. i. 20. not that there was an
eternal production of things, but the exerting this power in time proves
it to be infinite and truly divine; for no creature can produce the
smallest particle of matter out of nothing, much less furnish the
various species of creatures with those endowments, in which they excel
one another, and set forth their Creator’s glory. And the glory of his
power is no less visible in the works of providence, whereby he upholds
all things, disposes of them according to his pleasure, and brings about
events, which only he who has an almighty arm can effect. These things
might have been enlarged on, as evident proofs of this divine
perfection; but since the works of creation and providence will be
particularly considered in their proper place,[51] we shall proceed to
consider the power of God, as appearing in his works of grace;
particularly,
1. In some things subservient to our redemption, as in the formation of
the human nature of Christ, which is ascribed to the _power of the
Highest_, Luke i. 35. and in preserving it from being crushed, overcome,
and trampled on, by all the united powers of hell, and earth: it is
said, _the arm of God strengthened him, so that the enemy should not
exact upon him, nor the son of wickedness afflict him_, Psal. lxxxix,
21, 22. It was the power of God that bore him up under all the terrible
views he had of sufferings and death, which had many ingredients in it,
that rendered it, beyond expression, formidable, and would have sunk a
mere creature, unassisted thereby, into destruction. It was by the
divine power, which he calls _the finger of God_, Luke ix. 20. that he
cast out devils, and wrought many other miracles, to confirm his
mission: so, when he _rebuked the unclean spirit, and healed the child_,
it is said, _they were all amazed at the mighty power of God_, chap. ix.
42, 43. and it was hereby that _he was raised from the dead_, which the
apostle calls the _exceeding greatness of the power of God_, Eph. i. 19.
and accordingly he was _declared to be the Son of God, with power, by
this extraordinary event_, Rom. i. 4. Moreover, the power of God will be
glorified, in the highest degree, in his second coming, when, as he
says, he will appear in _the clouds of heaven, with power and great
glory_. Matt. xxiv. 30.
2. The power of God eminently appears in the propagation and success of
the gospel.
(1.) In the propagation thereof; that a doctrine, so contrary to the
corrupt inclinations of mankind, which had so little to recommend it,
but what was divine, should be spread throughout the greatest part of
the known world, by a small number of men, raised up and spirited to
that end; and, in order thereunto, acted above themselves, and furnished
with extraordinary qualifications, such as the gift of tongues, and a
power to work miracles, is a convincing proof, that the power by which
all this was done, is infinite. It was hereby that they were not only
inspired with wisdom, by which they silenced and confounded their
malicious enemies, but persuaded others to believe what they were sent
to impart to them. It was hereby that they were inflamed with zeal, in
proportion to the greatness of the occasion, fortified with courage to
despise the threats, and patiently to bear the persecuting rage of those
who pursued them unto bonds and death. It was hereby that they were
enabled to finish their course with joy, and seal the doctrines they
delivered with their blood. And the power of God was herein the more
remarkable, inasmuch as they were not men of the greatest natural
sagacity, or resolution; and they always confessed whatever there was
extraordinary in the course of their ministry, was from the hand of God.
(2.) The power of God appears in the success of the gospel, the report
whereof would never have been believed, had not _the arm of the Lord
been revealed_, Isa. liii. 1. The great multitude that was converted to
Christianity in one age, is an eminent instance hereof: and the rather,
because the profession they made was contrary to their secular
interests, and exposed them to the same persecution, though in a less
degree, which the apostles themselves met with; notwithstanding which,
they willingly parted with their worldly substance, when the necessity
of affairs required it, and were content to have all things common, that
so the work might proceed with more success.
It was the power of God that touched their hearts; so that this internal
influence contributed more to the work of grace, than all the rhetorick
of man could have done. It was this that carried them through all the
opposition of cruel mocking, bonds, and imprisonment, and at the same
time compensated all their losses and sufferings, by those extraordinary
joys and supports which they had, both in life and death.
And to this we may add, that the daily success of the gospel, in all the
instances of converting grace, is an evident effect and proof of the
divine power, as will farther appear, when, under a following head, we
consider effectual calling, as being the work of God’s almighty power
and grace.[52]
_Object._ It will be objected, that there are some things which God
cannot do, and therefore he is not almighty.
_Answ._ It is true, there are some things that God cannot do; but the
reason is, either because it would be contrary to his divine perfections
to do them, or they are not the objects of power; therefore it is not an
imperfection in him that he cannot do them, but rather a branch of his
glory. As,
1. There are some things which he cannot do, not because he has not
power to do them, had he pleased; but the only reason is, because he has
willed or determined not to do them. Thus if we should say, that he
cannot make more worlds, it is not for want of infinite power, but
because we suppose he has determined not to make them; he cannot save
the reprobate, or fallen angels, not through a defect of power, but
because he has willed not to do it. In this the power of God is
distinguished from that of the creature; for we never say that a person
cannot do a thing, merely because he will not, but because he wants
power, if he would:[53] but this is by no means to be said of God in any
instance. Therefore we must distinguish between his absolute and
ordinate power; by the former he could do many things, which by the
latter he will not; and consequently, to say he cannot do those things,
which he has determined not to do, does not in the least overthrow this
attribute of almighty power.
2. He cannot do that which is contrary to the nature of things, where
there is an impossibility in the things themselves to be done: thus he
cannot make a creature to be independent, for that is contrary to the
idea of a creature; nor can he make a creature equal to himself, for
then it would not be a creature; it is also impossible that he should
make a creature to be, and not to be, at the same time; or render that
not done, which is done, since that is contrary to the nature and truth
of things; to which we may add, that he cannot make a creature the
object of religious worship; or, by his power, advance him to such a
dignity, as shall warrant any one’s ascribing divine perfections to him.
3. He cannot deny himself, _It is impossible for God to lie_, Heb. vi.
18. and it is equally impossible for him to act contrary to any of his
perfections; for which reason he cannot do anything that argues
weakness: as, for instance, he cannot repent, or change his mind, or
eternal purpose; nor can he do any thing that would argue him, not to be
a holy God: now, though it may be truly said that God can do none of
these things, this is no defect in him, but rather a glory, since they
are not the objects of power, but would argue weakness and imperfection
in him, should he do them.
We shall now consider, what practical improvement we ought to make of
this divine attribute.
(1.) The almighty power of God affords great support and relief to
believers, when they are assaulted, and afraid of being overcome, by
their spiritual enemies: thus when they wrestle, as the apostle says,
not only _against flesh and blood, but against principalities, against
powers, against the rulers of the darkness of this world, and against
spiritual wickedness in high places_, Eph. vi. 12. and when they
consider what numbers have been overcome and ruined by them, and are
discouraged very much, under a sense of their own weakness or inability
to maintain their ground against them; let them consider that God is
able to bruise Satan under their feet, and to make them more than
conquerors, and to cause all grace to abound in them, and to work in
them that which is pleasing in his sight.
(2.) The consideration of God’s almighty power gives us the greatest
ground to conclude, that whatever difficulties seem to lie in the way of
the accomplishment of his promises, relating to our future blessedness,
shall be removed or surmounted; so that those things which seem
impossible, if we look no farther than second causes, or the little
appearance there is, at present, of their being brought about, are not
only possible, but very easy for the power of God to effect.
Thus, with respect to what concerns the case of those who are sinking
into despair, under a sense of the guilt or power of sin, by reason
whereof they are ready to conclude that this burden is so great, that no
finite power can remove it; let such consider, that to God all things
are possible; he can, by his powerful word, raise the most dejected
spirits, and turn the shadow of death into a bright morning of peace and
joy.
Moreover, if we consider the declining state of religion in the world,
the apostacy of some professors, the degeneracy of others, and what
reason the best of them have to say, that it is not with them as in
times past; or when we consider what little hope there is, from the
present view we have of things, that the work of God will be revived in
his church; yea, if the state thereof were, in all appearance, as
hopeless as it was when God, in a vision, represented it to the prophet
Ezekiel, when he shewed him the valley full of dry bones, and asked him,
_Can these bones live?_ Ezek. xxxvii. 3. or if the question be put, can
the despised, declining, sinking, and dying interest of Christ be
revived? or how can those prophecies, that relate to the church’s future
happiness and glory, ever have their accomplishment in this world, when
all things seem to make against it? this difficulty will be removed, and
our hope encouraged, when we consider the power of God, to which nothing
is difficult, much less insuperable.
And to this we may add, that the power of God will remove all the
difficulties that lie in our way, with respect to the resurrection of
the dead: this is a doctrine which seems contrary to the course of
nature; and, if we look no farther than the power of the creature, we
should be inclined to say, How can this be? But when we consider the
almighty power of God, that will sufficiently remove all objections that
can be brought against it: thus, when our Saviour proves this doctrine,
he opposes the absurd notions which some had relating thereunto, by
saying, _Ye do err, not knowing the scriptures, nor the power of God_,
Matth. xxii. 19.
(3.) Let us have a due regard to this attribute, and take encouragement
from it, when we are engaging in holy duties, and are sensible of our
inability to perform them in a right manner, and have too much reason to
complain of an unbecoming frame of spirit therein, of the hardness and
impenitency of our hearts, the obstinacy and perverseness of our wills,
the earthliness and carnality of our affections, and that all the
endeavours we can use to bring ourselves into a better frame, have not
their desired success; let us encourage ourselves with this
consideration, that God can make us _willing in the day of his power_,
Psal. cx. 3. and _do exceeding abundantly above all that we can ask or
think_, Eph. iii. 20.
(4.) Let us take heed that we do not abuse, or practically deny, or cast
contempt on this divine perfection, by presuming that we may obtain
spiritual blessings, without dependence on him for them, or expecting
divine influences, while we continue in the neglect of his instituted
means of grace: it is true, God can work without means, but he has not
given us ground to expect that he will do so; therefore when we seek
help from him, it must be in his own way.
Again, let us take heed that we do not abuse this divine perfection, by
a distrust of God, or by dependence on an arm of flesh; let us not, on
the one hand, limit the Holy One of Israel, by saying, Can God do this
or that for me, either with respect to spiritual or temporal concerns?
nor, on the other hand, rest in any thing short of him, as though
omnipotency were not an attribute peculiar to himself. As he is able to
do great things for us that we looked not for; so he is much displeased
when we expect these blessings from any one short of himself; _Who art
thou, that thou shouldst be afraid of a man, that shall die, and
forgettest the Lord thy Maker, that hath stretched forth the heavens,
and laid the foundation of the earth_? Isa. li. 12.
X. God knows all things: it has been before considered, that his being a
Spirit, implies his having an understanding, as a spirit is an
intelligent being; therefore his being an infinite Spirit, must argue
that _his understanding is infinite_, Psal. cxlvii. 5.
This may be farther proved,
1. From his having given being to all things at first, and continually
upholding them; he must necessarily know his own workmanship, the
effects of his power; and this is yet more evident, if we consider the
creation of all things, as a work of infinite wisdom, which is plainly
discernible therein, as well as almighty power; therefore he must know
all things, for wisdom supposes knowledge. Moreover, his being the
proprietor of all things, results from his having created them, and
certainly he must know his own.
2. This farther appears, from his governing all things, or his ordering
the subserviency thereof, to answer some valuable ends, and that all
should redound to his glory; therefore both the ends and means must be
known by him. And as for the governing of intelligent creatures, this
supposes knowledge: as the Judge of all, he must be able to discern the
cause, or else he cannot determine it, and perfectly to know the rules
of justice, or else he cannot exercise it in the government of the
world.
3. If God knows himself, he must know all other things, for he that
knows the greatest object, must know things of a lesser nature; besides,
if he knows himself, he knows what he can do, will do, or has done,
which is as much as to say that he knows all things. And that God knows
himself, must be granted for if it be the privilege of an intelligent
creature to know himself, though this knowledge in him be but imperfect,
surely God must know himself; and because his knowledge cannot have any
defect, which would be inconsistent with infinite perfection, therefore
he must have a perfect, that is to say, an infinite knowledge of
himself, and consequently of all other things.