Body of Divinity, Book 2 · Chapter 4
CHAP. IV. That GOD is Infinite, Omnipresent, Eternal.
GOD is truly Infinite in his Nature and Essence, actually and simply, byCol. 3. 3. Exod. 40. 12, 15, 17. Psal. 145. 3. Spiritu infinitus, non corpore; non inquam quantitate, magnitudine, mole, sed qualitate, virtute, bonitate, & siquid praestantius ab homine de Deo dici vel cogitari potest. Mornaeus cap. 4. de veritate Relig. Christ. Infinitas absoluta est essentiae Dei proprietas qua neque causae neque me…surae ullius terminis finitur. Gomarus. Dupliciter potest aliquid dici infinitum. Primò, In ratione entis, sic Deus est absolutè infinitus, quia Scriptura Divina tribuit ipsi absolutam infinitatem, Psal. 145. 3. & 147. 5. Secundò, In certo genere. Estius. himself, and absolutely he is Infinite. It is a vain conceit, that there cannot be an infinite thing in Act.
He is not Infinite
1. In corporal quantity and extension, but in Essence and Perfection.
2. Not privativè but negativè, he hath simply no end.
3. He is Infinite not according to the Etymon of the word, which respects an end only; for he is both without beginning and end; although the word be negative, yet we intend by it a positive Attribute and perfection.
The Scripture demonstrates God to be Infinite:
1. Affirmatively, Psal. 143. 3.
2. Negatively, in the same place.
3. Comparatively, Iob 11. 8. Isa. 40. 12, 15. Dan. 4. 32.
2. Reason proves this:
The perfection of God; whatsoever thing hath not an end of its perfection and vertue, that is truly and absolutely Infinite. Infinitenesse is to be without bounds, to be unmeasurable, to exceed reason or capacity; it is opposed to Finite.
Infinitenesse is such a property in God, that he is not limited to any time, place,g Infinitenesse is that, whereby God cannot be limited, measured, or determined of any thing, being the first cause from whom, and the end wherefore all things were made. or particular nature and being; or it is that whereby God is free altogether from all limitation of time, place, or degrees.
He hath all good things in him in all fulnesse of perfection, above all measure and degrees, yea above all conceivable degrees by us. He hath all Wisdom and power, above all that all creatures can conceive and think, Ephes. 3. 20. that goodnesse which is in him is Infinite, hAll his properties are infinite. Limitatio est duplex, in natura & naturae. Limitatio in natura, in Deum solùm non cadit. Omnes enim creaturae in natura terminum habent. Limitatio vero …aturae, est ad situm, & haec in creatura corporea locum habet. Sanford. de Descensu Christi ad inferos, l. 2. p. 103.his Love is Infinite, his Mercies are Infinite, and so is his Anger. That which is of it self cannot be limited by any thing. Every creature is limited and hath certain bounds set to it by its causes, especially the efficient and the matter; but God is no way limited, he hath not any bounds of any kinde, but is altogether Infinite or boundlesse, Isa. 40. 12, 15, 17.
Every creature hath a three-fold limitation:
1. Of Kindes of being.
2. Of Degrees of its being.
3. Of Circumstances of its being.
First each thing is set in its own rank or order with other things, some being of one kinde, some of another; some things are simple, some compounded, some corporeal, some incorporeal, some things living, some things void of life, some things sensible, and some things senslesse, and so in the rest. The maker of all things hath as it were sorted them into divers kinds, for the greater beautifying iNature triumpheth in nothing so much as in dissimilitude.of the whole, and demonstration of his wisdom in this variety.
Again kAll creatures have such a measure and degree, as the author of them would communicate unto them.things of the same kinde, and of other kinds too, differ in the degrees of being; some have lower, some higher degrees of what they have, some a more lively life, some a quicker sense, some more power, some lesse, some greater degrees of wisdom.
God is not limited to any kinde of being, but hath in himself all kindes of being, not subjectively but eminently. He lInfinite power is that whereby God can do more then all creatures can do, yea more then all creatures can conceive he can do; infinite understanding by which he knows more then all creatures do know, or can conceive▪ that he doth know.hath a being beyond all degree and measure, whence all his properties are Infinite, All-sufficiency, Omnipotency, Omniscience, infinite Wisdom and Truth, and all in him Incomprehensible and Infinite.
He is unlimited in regard of Time or Duration, and so is Eternal; in regard of place, and so is Immense or Omnipresent, in regard of degrees of all things that are in him, and so is Perfect. Infinite in stability, Immutable in his Power, Omnipotent.
Gods infinitenesse makes all wonderful, his Mercies are Infinite, his Love Infinite, his Goodnesse and Excellencies Infinite.
A thing may be said to be Infinite, either absolutely and in the whole kinde of being, so God, all good is in him formally or eminently. 2. In some certain kinde only; as if there were Infinite Quantity, it were only Infinite in the way of a body; it would not contain all other things in it.
From Gods Infinitenesse ariseth his All-sufficiency, he is enough for himself and all things else, to make them happy and perfect in their several kindes; his All-sufficiency is that whereby God is of himself All-sufficient for himself to make himself most blessed, and to satisfie all other things, and make them happy in their severall kindes; God hath therefore taken this Name upon him, and by the commemoration of it did comfort Abraham, and encourage him to be hisGen. 17. servant.
But Dr Preston hath written so largely and well of this Attribute, that I shallThis one Attribute of Gods All-sufficiency may answer all the scruples of a Christian. need to say but little of it.
God is an All-sufficient good, because he is a Perfect good. He hath enough in him to supply all the wants, and satisfie all the desires of his people both in this life and that which is to come.
1. To supply wants:
1. He that hath God for his God hath all things, Mark 10. 13. Revel. 21. 7.
2. There could not be a self-sufficiency in the Saints if there were not an All-sufficiency in God, 2 Cor. 3. 5. but there is a self-sufficiency in them, Phil. 4. 11. 1 Tim. 6. 6.
3. There is enough in God to supply all our wants here:
1. For Provision, he may have all in God, and he needs none else, Ierem. 2. 13.
2. Protection, He is a shield, Zech. 9. 12, 13. Psal. 62. 7. Zech. 2. 5.
3. For Pleasure, Iob 22. 26. Psal. 37. 4.
4. For Glory and Honor, Psal. 3. 3. Ier. 2. 31, 32.
5. For Society, 1 Iohn 1. 3.
6. For a pattern to imitate, Ephos. 5. 1.
7. For reward, Gen. 15. 1. Secondly. To satisfie all your desires, 1. Here, Ier. 31. 14. 2. In the life to come. Psal. 17. ult.
God in Covenant makes over himself as All-sufficient:
1. He promiseth himself to his people in his All-sufficiency, Psal. 84. 11. and 34. 10. Hosea 14. 5, 6, 7.
2. The people of Israel in the wilderness had neither bread nor water, provision nor protection, yet having an All-sufficient God, they wanted none of these, Deut. 33. 26, 27, 28.
Reasons,
1. His love, which is the ground and bottom of the Covenant, and of all mercies: Love is bountiful, Iohn 3. 35. 2 Thess. 2. 6. Gods great end in the Covenant of Grace was, his Manifestative Glory; if he will have the highest glory, he must make out the highest manifestation, therefore he made over himself and his Allsufficiency, because he had not a better to bestow.
2. In regard of the insufficiency in all things else for supply, Ier, 2. 13.
3. Because God would have the happiness of the Creature concentred in himself alone, Isa. 26. 3. 1 Pet. 1. 13.
Object. The Angels and Saints see the Essence of God, therefore it is not infinite, Matth. 18. 10. 1 Cor. 13. 12. 1 Iohn 3. 2.
Answ. 1. We must distinguish between vision and comprehension, God is seen of the Angels and Saints, but not comprehended.
2. The finite understanding knoweth God beatifically, not by the force of nature, but by a supernatural illumination of the Holy Ghost, and benefit of grace.Consectaries from Gods infinitenesse.
1. This is a terror to wicked men, his anger and hatred are Infinite, therefore his anger is compared to all things terrible. 2. Serves to reprove their folly who will lose God to get any pleasure or profit, Infinite glory and happiness, for finite things.
2. Exhorts us not to pronounce rashly of his decrees and attributes, for this onelyonly can be comprehended of God, that he cannot be comprehended; we must not measure Gods Infinite power and wisdom by our shallow capacities: The endeavoring to measure the nature and decrees of God by our humane reason, hath been one main cause of many desperate errors in the world; therefore Paul Rom, 11. silenceth high and inquisitive disputes by this Exclamation, Oh the depth of the wisdom and knowledge of God, how unsearchable are his ways!
3. What is a sinful mortal man in comparison of God, Isa. 40. 15, 16, 17. thereforeSee Gen. 18. 17. Isa. 6. 2. he should humble himself before him, and acknowledge his nothingness.
All the whole world compared to the Infinite God, is but as a point; let us therefore stand amazed at the consideration of this Infiniteness, and say with David, Psal. 8. 5. and 86. 8.
a We should love God intensively with our chiefest affection, and extensivelyGod is infinitely go…, therefore deserves all our love and obedience; the best Angel in heaven cannot love God according to his excellency; we should love him with a love, 1. Of Union. 2. Complacency. 3. Friendship. 4. Dependance. above all things. He is an infinite Ocean of all joy and happiness, he is a continual object of joy and delight to the Saints and Angels in heaven, they are not weary of him; our desires are fully satisfied with him alone that is infinite.
bThis Attribute of Gods being every where, is called Immensity▪ Omnipresence, or Ubiquity.God is Immense or Omnipresent, Psal. 139. 7, 8, 9, 10. Iosh. 2. 11. Iob. 11. 8. Ier. 23. 23, 24. Immensity is taken 1. Largely, so it is the same with infiniteness, signifying that God is neither measured by place or time, nor by any other thing, but is in his own nature and essence infinite and immense. Immensum proprie est quod non possis metire. 2. Strictly, so it differs from infiniteness, as the Species from the Genus, there being two kindes of infiniteness, Immensity and Eternity.
cImmensitas est proprietas Dei qua omnes essentiae terminos excludit, ubique quoad essentiam simul in caelo & in terra, imo & extra caelum est: absque ulla tamen expansione vel multiplicatione. Wendelinus Christ. Theol. l. 1. c. 1.Immensity is such a property of God, by which he cannot be measured nor circumscribed by any place, he fills all places without multiplying or extension of his essence.
He is neither shut up in any place, nor shut out from any place, but is immense, he is without place, and above place, present every where, without any extension of matter, but in an unspeakable manner.
He is above all, in all, and through all, Ephes. 4 6. over all (men) by his power, in all the (Saints) by his Spirit; and through all (the world) by his providence.
God is every where by his Essence, Presence and Power;
Enter, praesenter, Deus hic & ubique potenter.
1. By his Essence, because he fills dThe Jewish Doctors call God foreign that is, place, as containing all things, himself being not contained of any thing. Deus non solum est infinitus ratione Essentiae & perfectionis: sed etiam ratione praesentiae, (ut loquuntur) ita ut Essentia ejus nullo spatio finito limitari poterat; & hic gradu… infinitatis divinae dicitur Immensitas. Barl. Exerci. l. 6.all places and spaces with his Immensity, … Kings 8. 27. Isa. 60. 61. Acts 17. 27.
2. By his Presence.
3. By his Power and Operation, because he works all in all, 1 Cor. 6. 26. This Immensity and Omnipresence of the Divine Essence, is proved to be essential to God.
1. From Scripture, and that
1. Affirmatively, when he is said to be every where present. David proves it by a particular enumeration of places, Heaven and the Grave, the farthest parts of the earth, yea, all things, Psal. 139. 7, 8, 9, 10. He compares places most opposite together, and shewing that God is present in them, he understands, that he is present in the places between, Amos 9. 2. Iovis omnia plena.
2. Negatively, when he is denyed to be concluded and comprehended in a certain place, 1 King. 8. 27. 2 Chron. 2. 6. and 6. 18. Acts 7. 48. and 17. 24, 27.
3. Symbolically, Isa. 66. 1. Acts 7. 49.
2. From Reasons,
1. From the simplicity of the Divine Essence, God is a pure act; therefore altogetherDeus aut nusqu…m est & nunquam, aut ubique & semper: aut est alicubi, & alicubi non, & aliquaendo, & aliquando non. Sin nusquam dicitur esse & nunquam, oportebit cum nihil omnino esse: Si vero tantum alicubi, & aliquando; ergo definitur loco & tempore, sed quia horum omnium falsitas manifesta est à sufficiente divisione; Sequitur q…od Deus ubique, & semper est. Raim. Pug. F…d. Adversus Iud. 3. part. Dist. 3. c. 5. indivisible▪ and therefore he is in every thing, and in every part of every thing, whole and undivided.
2. Whatsoever is in its Essence Infinite, that also is every where present, else it should be terminated in place. God is infinite in his Essence and Being, therefore also of an infinite presence.
e Each creature is limited by place, though spirits do not fill up a placek The Angels are in an ubi though not in a place properly▪ in English we cannot so well distinguish these words: they are limitted, & confined to some space, an angel cannot be at the same time in heave… and earth. by Commensuration of parts, yet they have a certain compass (as I may call it) beyond which their Essence extendeth not: they are so here, that they are not there; so in heaven, that they are not the same time on earth. But God is altogether above place, he is Omnipresent, not by any material extension, but after an incomprehensible and unexpressible manner. He is quite above all place, wholly without, and within all and every place, and that without all local motion or mutation of place. He is every where totally and equally, he was as well in the Jewish Synagogues, as in the Temple of Ierusalem, or Holy of Holi…s, as well in earth or hell, as in the Heavens in respect of his Essence.
Gods being in every place, is not first by multiplication; there is not a multiplication of his being, as loaves were multiplyed, so that they held out to do thatDeus ubique est secundum modum ineffabilem, Nazianzenus in orat. sua 2. de Tbeol. dicit disquisitionem de modo quo Deus ubique est, quasi fructum arboris vetitae, esse nimis curiosam putat, Sanfordus de descensu Christi ad Inferos, l. 2. p. 112. which otherwise they could not; for then there should be many Divine Essences; nor secondly by division, as if part of his nature, were in one part of the world, and part in another; but he is wholly wheresoever he is. Nor thirdly, by commixtion, as if he came into composition with any creature. He is not the air or fire, but he is every where effectively with his Essence and Being, repletively he fills all places, heaven and earth: Yet he fills not up a place as a body doth; but is present every where, by being without limitation of place; so that he coexists with every creature. He is every where ineffably; where any creature is, there is he more then the creature; and where no creature is, there is he too: All the sins that we commit, are done in his presence, and before his face, Isa. 65. 3. Psal. 51. 4. as if a Thief should steal, the Judges looking on. We should set the Lord therefore always before us, as David, Psal. 16. 8. We should be comforted in troubles, and patient, Phil. 4. 5. a childe will not care so long as he is in his fathers presence, Psal. 23. 4.
Object. God is said to descend and ascend.God is said to descend and ascend two ways:
Answ. This hinders not his being every where.
1. He is said to descend, as often as by any visible shape objected, he testifieth his presence, as Gen. 18. 21. Exod. 3. 8. when God withdraws that presence, he is said to ascend, as Gen. 35. 13.
2. When God by the destruction of his Enemies, and deliverance of his own,Cameron praelect. in Psal. 68. 19. testifieth to his Church that he is with it on earth, Isa. 64. and the contrary, Psal. 68. 19.
Object. If God be every where, how is he then said to dwell in heaven? Psal. 2. 4. From those places, Isa. 66. 1. Mat. 6. 9. Vorstius thus argues, The Scripture placeth God there, therefore he is there onelyonly.
Answ. In respect of his Essence, God is every where, and in every thing, as wellPsal. 103. 49. and 115. 3. Matth. 6. 9. John 14. 2. Acts 7. 49. Cùm scripturae dicunt Deum esse in Coelo, hoc intelligendum …st positivè solum & affirmativè, quod ibi …it: Non exclusivè, quasi alibi non sit, 1 Reg. 8. 37. 2. Deus est in Coelo secundum excellentiam, nempe modo eminentiori, Angelis & sanctis revelatus. Barlow exercit. 6. as in heaven; but he doth more manifest his glory, wisdom, power and goodness, and bestows his grace more liberally on his Angels and Elect in heaven, then he doth here below.
Object. How can God be said to depart from man, if he be every where.
Answ. He departs not in respect of his essence, but in respect of the manifestation of his presence.
The Schoolmen say, God is five ways in the creatures:
1. In the Humanity of Christ, by hypostatical union.
2. In the Saints, by knowledge and love.
3. In the Church, by his essence and direction.
4. In Heaven, by his majesty and glory.
5. In Hell, by his vindicative justice.
1. This may teach the godly to be sincere and upright, because they walk beforeConfecta…ies from Gods Immensity, or Omnipresence. Iob. 31. 14. God. Gen. 17. 1. he is present with them, understands their secret thoughts and imaginations, Psal. 139. 7. 8, Ier. 23. 23, 24. This should curb them from committing secret sins, and incourage them to perform private duties, Mat. 6. 6. approving themselves to their father, who seeth in secret. Solitariness should not imbolden us to sin, nor hinder us from well-doing. It was Iosephs reason to his Mistress, How can I do this great evil? though they were alone, God was present. Two Religious men took two contrary courses with two lewd women, whom they were desirous to reclaim from their ill course of life; the one came to one of the women, as desirous of her company, so it might be with secrecy, and when she had brought him to a close room, that none could prie into, then he told her, that all the bolts and bars which were, could not keep God out. The other desired to accompany with the other woman openly in the street; which when she rejected as a mad request, he told her, It was better to do it in the eyes of a multitude, then of God.
2. This serves to confute the Lutherans, who hold Ubiquity to be communicatedNos Protestaentes omnes dicimus contradictionem esse inter has duas propositiones, Datur purgatorium, & Solus sanguis Christi purgat nos ab omni peccato: illam propositionem Romanensem contradicere huic quae est verbi Dei. Sic nos Reformati dicimus Enunciationem hanc Corpus Christi est ubique, non solùm ideo falsam esse, quia ibi contradictio in adjecto in eâ Enunciatione, sed etiam quia ista Enunciatio Corpus Christi est ubique contradicat multis Enunciationibus Scripturae, quae quidem non formaliter ei, sed tamen contradicunt, ut Christus ascendit in Coelum, Christus est venturus &c. Vedel. Ration Theol. l. 3. e. 7. Some when they hear God is essentially every where, and in every creature, labor to comprehend this great mystery, and infer, that every creature is God; but God is not divided nor mixed with any creature: All creatures compared to him are as nothing. to Christs body, and therefore they say his body is in the Sacrament, and every where else, because it is assumed by God; but this is false; for the reason of Gods Omnipresence is the infiniteness of his nature, and therefore it can be no more communicated to the body of Christ then the Godhead can; for his humane nature might as well be eternal as every where. Christs body is a finite creature, and though it be glorified, yet it is not deified. It is an incommunicable attribute of the Deity, to be in many places at one and the same time, Totus Christus est ubique, but not totum Christi, whole Christ is every where, but not the whole of Christ, Totus Christus est homo, sed non totum Christi, whole Christ suffered, dyed and rose again, but not the whole of Christ; that is, both Natures.
3. Let us esteem God a greater good then any creature; friends are distant one from another, God is with us in our journies and families. He onelyonly is the object of Prayer, for he is every where to hear thee; and so are not Angels. God himself comforts his people, by promising his gracious presence, Gen. 46. 4. Exod. 3. 12. Iosh. 1. 9. Isa. 43. 1.
4. No man by wit or policy, flight or hiding himself, can escape the hand of God; for he is every where present, Amos 9. 2.
5. This is a terror to the secret devisers of wickedness, their plots are discovered.
God is Eternal.
Eternity fBootius defines Eternity to be Interminabilis vitae tota simul & perfecta possessio. l. 5. de consol. pros. 6. The Schoolmen define it to be Duratio interminabilis, indivisibilis & independens; interminabilis quia excludit terminum à quo & ad quem; indivisibilis quia excludit omnem successionem temporis; independens quia excludit omnem imperfectionem & mutationem. Philosophi distinguunt inter aeternitatem, aevum & tempus: Et aeternitatem principio & fine carentem tribuunt soli Deo: Aevum solo fine carens, creaturis nunquam defituris: Tempus nec principio nec fine carens creaturis aliquando defituri…. Wendelinus. Est duratio semper praesens, est unum perpetuum Hodie, quod non, transit in praeteritum aut futurum, Drexel. de Aeternitate Considerat. 1. Sect. 1. Vide Barlow Exercitat 5. & Dr Prid. Lect. 18. de Christi deitate. Isa. 43. 13. Job 36. 26.is a being without limitation of time, or a being without beginning, ending, or succession. Time is the continuance of things past, present and to come, all time hath a beginning, a vicissitude, and an end, or may have, but Gods Essence is bounded by none of these hedges. Time is Nunc fluens, but Eternity is Nunc stans, a standing moment.
First, he is without beginning, he is before time, beyond time, behinde time, as it were, and above all circumscription of time. From everlasting to everlasting thou art God. He is what he is in one infinite moment of being, as I may …peak. I am Alpha and Omega, Rev. 1. 8. In the beginning God made all things, and he that made all things could not have a beginning himself. What hath no beginning, can have no succession nor end. We cannot properly say of God, that he hath been, or that he shall be, but he is. To him all things are present, though in themselves they have succession.
He is an everlasting King, everlastingly powerful and glorious; as the conclusion of the Lords Prayer sheweth.
He is called the King eternal, 1 Tim. 5. 17. and the eternal God, Rom. 16. 26. the Maker of times, Heb. 1. 2. he inhabiteth eternity, Isa. 67. 15. God onelyonly is properly and absolutely eternal: Angels and mens souls are said to be eternal, à posteriori, or à parte post, God à priori & à posteriori, ex parte ante & post, since he hath neither beginning, succcession, nor end.
The Scripture confirms this Eternity of God divers ways:
1. With a simple and plain asseveration, Gen. 21. 33. Isa. 40. 28. and 57. 15. Dan. 6. 26. Rom. 16. 26.
2. By denying to him time and succession, Iob 36. 26. Isa. 43. 10. Psal. 90. 5. 2 Pet. 3. 8.
3. By attributing to him eternal properties and operations; his mercy is said toHis purposes are eternal, Ephes. 3. 11. endure for ever, Psal. 103. 17. and 136. 1. Eternal counsel is attributed to him, Psal. 133. 11. Eternal Kingdom, Exod. 15. 18. Eternal power, Dan. 6. 26. Rom. 1. 20. Eternal glory, 1 Pet. 5. 10. his Dominion is an everlasting dominion, Dan. 7. 14. his Righteousness is everlasting, Psal. 119. 142. and his truth.
4. By a metaphorical description, days and years are attributed to him; but most distinct from our days and years, Iob 10. 5. Dan. 7. 9, 22. He is called The ancient of days, Psal. 102. 28. thy years are not consumed.Heb. 9. 14. Thou Lord remainest for ever, say the Scriptures often, Prov. 23. 25. he was said to be before the world, Psal. 90. 2. Eph. 1. 4. Of necessity there must be a first cause, and therefore must be something without a beginning. 1 Sam. 15. 29. he is called eternity it self; Christ is called The father of Eternity, Isa. 9. 6. most emphatically, to signifie that he is Eternity it self, and the Author of it. The French stile God in their Bibles l' Eternel, because he onelyonly is perfectly Eternal.
Reasons.
1. God is the best that is, therefore it must needs follow that he is an eternal Essence; for that which is eternal, is better then that which is not.
2. Else he should depend on something else, if he were not eternal, and then he were not God.
3. If he were not eternal, he must have a beginning, and then something else must give it him, and so be better then he.
4. God created all things, even time it self, Heb. 1. 2. he is therefore before all things, and without beginning, Rom. 1. 2. and whatsoever was before time, must needs be eternal.
5. He is the Author and Giver of eternal life to those that have it, therefore he must needs be eternal himself; for whatsoever can give eternity, that is eternal.
Object. If God were eternal, where was he before the world was? and what did he before he made all things? *Vide Augustini Confess. l. 11. c. 12.and why did he make the world no sooner then a few thousand years since?
Answ. These are curiosities, but for answer, as he was of himself, so was he inAgebat aut… mundum, & …ine mundo, quod m…ne cum mundo, in sua foelicitate scipso contentus, & sufficiens, plenus bonorum omnim, & ab aeterno constituit mundum procreare, atque ea condere quibus beatitudinem communicaret suam: sed tunc, non antea, nec post, quia sic illi est visum, Ludov. Viv. de veritate Fidci Christianae, l. 1. c. 10. and with himself. He is that himself, to and in himself, which to us our being, time and place are found to be. 2. He injoys himself, and his own happiness. 3. He made the world no sooner, because it did not please him.
Object. Is not the Creation of the world past with God, when he made it in six days, and the day of judgement to come?
Answ. Gods acts are twofold:Compare Gods Eternity with the duration of the creature, 1 Tim. 6. 10. Ps. 7. 27 Fore & fuisse non est in …o, omnia sunt praesentia, cut hoc esse nostrum vix competit, Lod. Viv. de verit. Fid. Christ. l. 2. c. 24.
1. Immanent, terminated in himself, Ephes. 1. 9 these have no succession, God plotted not, nor devised one thing after another.
2. Outward, in and upon the Creature, as Creation, Providence, Vocation, Sanctification, Glorification, Phil. 1. 6. there we must distinguish between the action it self, and the work. Gods act in Creating is the act of his will, that such a Creature should stand up in time, Creatio is but Essentia Divina relatione ad Creaturam, Aquinas. But if we consider opus, the work it self, so the Creatures have a being one after another.
The Creature is limitted by the circumstance of time, by which it hath its being measured out as it were by parcels, past, present and to come; it had beginning, hath succession, and may have an end. The most glorious Angel, as well as a worm, is thus limitted by time; once he was not, then he began to be; that which is past, is gone, and that which is to come is not yet, and he hath but a little time present. But Gods essence had no beginning, hath no succession, can have no end. We cannot say of it properly, It was or shall be, but alone It is, Exod. 3. 14. Iohn 8. 58. he hath his whole being at once; not some after, some by parcels,Gnolam from Gnalam, because the beginning and end of eternity lieth hid. Consectaries from Gods eternity. Who can speak of eternity, without a Solecism, or think thereof, without an extasie, Browns Religio Medici 1. We should ascribe Eternity to God, Iob 36. 30. Deut. 32. 3. Psal. 68. 34. 2. Endeavour to make it known to others, Psal. 145. 12, 13. 3. We should make it the ground of our confidence, Isa. 26. 4. one following another, Gen. 21. 13. and 23. 33. Psal. 90. 2. 24. Isa. 57. 15. Eternity is the continual existence and duration of the Divine Essence. The creatures being is a flux or perpetual flowing from one moment to another. God is a being above time, hath his being measured by time, but is wholly eternal.
1. Gods love and electio… are also eternal, and he will give eternal life to all believers. That which is eternal, is perfect at once, therefore he should be adored and obeyed, his counsel followed. Old men are honored for their wisdom. God saith to Iob, Where wast thou when I laid the foundation of the earth?
2. Let it be a foundation of comfort to us, as Psal. 102. 12. though friends dye,Psal. 48. 13, 14. Isa. 46. 4. Hab. 1. 12, 13. Zeuxis the Painter, was exact and curious, because he did pingere aeternitati. We are to pray, live, speak, and do all for eternity. Crede, stude, vive aeternitati. Cornel à Lap. in Evangel. Dr…xelius a Jesuite hath written well of Eternity. goods be taken away, God remains for ever, he fails not.
3. It must incourage the people of God to serve him, and do his will faithfully, for he will recompense it; whatever we hazard or lose, he liveth for ever to requite, Isa. 54. 8. 2 Cor. 4. 17, 18.
4. It is a terror to the wicked, he shall be ever to make them everlastingly miserable; as heaven is an eternal Palace, so hell is an everlasting Prison. He whom thou dishonorest, is an eternal God, then all thy sins are always present before him, no sin past or to come. When Christ was made a Curse for us, God looked on him as bearing all the sins past, present and to come of all his Elect, Isaiah 53. 6. and he chargeth the guilt of all sins at once upon the damned in hell: He looks on your sins now, as he will hereafter, chargeth them all on thee at once, as on Christ, and the damned, there is nothing to come to him. 2. His preparations of wrath have been from eternity, as of glory for his people, Matth. 25. 41. how dreadful will the execution be, Isaiah 30. 33. and God bears with the sins of men so long, because he hath eternity to reckon with them in.
5. We must carefully and earnestly seek him, place our happiness in him that isPsal. 117. 2. and 146. 6. Heb. 13. 8. everlasting, all other things are fleeting; if we get his favor once, we shall never lose it, he will be an everlasting friend, his truth and mercy remaines for ever.
6. Every one should resolve in his own thoughts, and covenant with God, toPrecious are the serious thoughts of eternity; the treasures of eternity, are opened in the times of the Gospel. 2 Tim. 1. 10. spend but one half quarter of an hour every day, in meditating of eternity; renew these thoughts every day, This body of mine, though frail and mortal, it must live for ever; and this soul of mine, it must live eternally, Nulla satis magna securitas ubi periclitatur aeternitas, minde such things that are eternal, Col. 3▪ 2. 2. Cor. 4. 18. 1. Upon this inch of time eternity depends, Eccles. 9. 10. Iohn 9. 14. 2. God sent you into the world for this end, that you might provide for eternity, Luke 16. 9. 1 Tim. 6. 19. Eternal life is one of the principall Articles of our Creed, 1 Tim. 1. 16.