The Remaining Discourses on the Attributes of God, Sermon 13
SERMON XIII.Vol. VII. The Eternity of God.
PSALM XC.2.
Before the mountains were brought forth, or ever thou had'ſt formed the earth and the world, even from everlaſting to everlaſting thou art God.
THE Immenſity, and Eternity of God are thoſe Attributes which relate to his Nature, or manner of Being. Having ſpoken of the former, I proceed to conſider the latter, from theſe words.
The Title of this Pſalm is the Prayer of Moſes, the man of God. He begins his Prayer with the acknowledgment of God's Providence to his people from the beginning of the World; Lord, thou haſt been our dwelling place from all generations; in generation and generation; ſo the Hebrew. He was well acquainted with the Hiſtory of the World, and the Providence of God from the beginning of it, and as if he had ſpoken too little of God, in ſaying, that his Providence had been exerciſed in all the Ages of the World, he tells us here in the Text, that he was before the World, and he made it, he was from all Eternity, and ſhould continue to all Eternity the ſame. Before the mountains were brought forth; the moſt firm and durable parts of the World, the moſt eminent and conſpicuous; Or ever thou had'ſt formed the earth and the world; before any thing was created; from everlaſting to everlaſting thou art God. In ſpeaking of this Attribute, I ſhall,
Firſt, Give you the Explication of it.
Secondly, Endeavour to prove that it doth belong to God, and ought to be attributed to the Divine Nature.
Thirdly, Draw ſome Corollaries from the whole.
Firſt, For the Explication of it. Eternity is a duration without bounds or limits: Now there are two limits of duration, beginning and ending; that which hath always been is without beginning; that which always ſhall be is without ending. Now we may conceive of a thing always to have been, and the continuance of its being now to ceaſe, tho' there be no ſuch thing in the World: and there are ſome things which have had a beginning of their Being, but ſhall have no end, ſhall always continue, as the Angels, and Spirits of Men. The firſt of theſe the Schoolmen call Eternity, â parte ante, that is duration without beginning; the latter Eternity â parte poſt, a duration without ending: but Eternity abſolutely taken comprehends both theſe, and ſignifies an infinite duration which had no beginning, nor ſhall have any end; ſo that when we ſay God is Eternal, we mean that he always was, and ſhall be for ever; that he had no beginning of Life, nor ſhall have any end of Days; but that he is from everlaſting to everlaſting, as it is here in the Text.
'Tis true indeed, that as to God's Eternity, â parte ante, as to his having always been, the Scripture doth not give us any ſolicitous account of it; it only tells us in general, that God was before the world was, and that he created it; it doth not deſcend to gratifie our curioſity, in giving us any account of what God did before he made the World, or how he entertaind himſelf from all Eterninity; it doth not give us any diſtinct account of his infinite duration; for that had been impoſſible for our finite underſtandings to comprehend; if we ſhould have aſcended upward millions of Ages, yet we ſhould never have aſcended to the top, never have arrived at the beginning of infinity; therefore the Scripture, which was wrote to inſtruct us in what was neceſſary, and not to ſatisfie our curioſity, tells us this, that God was from everlaſting, before the world was made, and that he laid the foundations of it.
So that by the Eternity of God, you are to underſtand the perpetual continuance of his Being, without beginning or ending.
I ſhall not trouble you with the inconſiſtent and unintelligible notions of the Schoolmen; that it is duratio tota ſimul, in which we are not to conceive any ſucceſſion, but to imagine it an inſtant. We may as well conceive the Immenſity of God to be a point, as his Eternity to be an inſtant; and as according to our manner of conceiving, we muſt neceſſarily ſuppoſe the Immenſity of God, to be an infinite Expanſion of his Eſſence, a preſence of it to all places, and imaginable ſpace; ſo muſt we ſuppoſe the Eternity of God to be a perpetual continuance, coexiſtent to all imaginable ſucceſſion of Ages. Now how that can be together, which muſt neceſſarily be imagined to be coexiſtent to ſucceſſions, let them that can conceive.
Secondly, For the proof of this, I ſhall attempt it two ways.
I. From the Dictates of Natural Light and Reaſon.
II. From Scripture and Divine Revelation.
I. From the Dictates of Natural Reaſon. This attribute of God is of all other leaſt diſputed among the Philoſophers; indeed all agree that God is a perfect and happy Being, but wherein that happineſs and perfection conſiſts, they differ exceedingly; but all agree that God is Eternal, and are agreed what Eternity is, viz. a boundleſs duration: and however they did attribute a beginning to their Heroes and Demons, whence come the Genealogies of their Gods; yet the Supreme God, they look'd upon as without beginning; and it is a good evidence, that this perfection doth clearly belong to God, that Epicurus, who had the loweſt and meaneſt conceptions of God, and robbed him of as many Perfections, as his imperfect Reaſon would let him, yet is forced to attribute this to him. Tully de Nat Deor. l. 1. ſaith to the Epicureans, ubi igitur veſtrum beatum & aeternum quibus duobus verbis ſignificatis deum? Where then is your happy and eternal Being, by which two Epithets you expreſs God? And Lucretius, who hath undertaken to repreſent to the World the Doctrine of Epicurus, gives this account of the Divine Nature,
Omnis enim per ſe divûm naturae neceſſe eſt
Immortali aevo ſumma cum pace fruatur.
'Tis abſolutely neceſſary to the nature of the Gods, to paſs an Eternity in profound peace and quiet.
The Poets who had the wildeſt Notions of God, yet they conſtantly give them the title of foreign: the heathen never mention the name of God without this Attribute. Dii immortales! Immortal Gods! was their ordinary exclamation; and they ſwear conſtantly by this Attribute, deos teſtor immortales; and to mention no more, Tully ſaith expreſly, Nos deum niſi ſempiternum intelligere quî poſſumus? How can we conceive of God, but as of an Eternal Being?
Now the Reaſon of this is evident, becauſe it would be the greateſt imperfection we could attribute to his Being; and the more perfect his Being were otherwiſe, the greater imperfection would it be for ſuch a Being, to die; ſo excellent a Nature to ceaſe to be; it would be an infinite abaſement to all his other perfections, his Power, and Wiſdom, and Goodneſs, that theſe ſhould all be periſhing. Nay, it would hinder ſeveral of his perfections, and contradict their very Being; his ſelf-exiſtence; had he not always been, he had not been of himſelf; his neceſſary exiſtence; for that is not neceſſarily, which may at any time not be, or ceaſe to be what it is; and it would much abate the duty of the Creature; we could not have that aſſurance of his promiſe, and that ſecurity of the recompence of the next life, if the continuance of his Being, who ſhould be the diſpenſer of them, were uncertain.
Now theſe Abſurdities and inconveniences following from the denyal of this Perfection to God, is ſufficient evidence that it belongs to him; for I told you the Perfections of God cannot be proved by way of demonſtration, but only by way of conviction, by ſhewing the Abſurdity of the contrary.
II. From Scripture and Divine Revelation. There are innumerable places to this purpoſe which ſpeak of the Eternity of God Directly, and by Conſequence: By Conſequence, thoſe words, 2 Peter 3.8. One day with the Lord is as a thouſand years, and a thouſand years as one day, which words, however Interpreters have troubled themſelves about them, being afraid of a contradiction in them, yet the plain meaning of them is this, that ſuch is the infinite duration of God, that all meaſures of time bear no proportion to it; for that this is the plain meaning, appears by this 90 Pſalm, out of which they are cited, for a thouſand years in thy ſight are but as yeſterday, when it is paſt, and as a watch in the night; that is, as the time paſt, as a few hours ſlept away, for that is the meaning of a watch in the night, that is as nothing; now St. Peter's converſion of the words, one day is as a thouſand years, and a thouſand years as one day, only ſignifies this, that the longeſt duration of time is ſo inconſiderable to God, that it is as the ſhorteſt, that is, bears no proportion to the Eternity of God.
But Directly, the Scripture frequently mentions this attribute, He's called the everlaſting God, Gen. 21.33. The Eternal God, Deut. 33.27. and which is to the ſame purpoſe, he that inhabiteth Eternity, Iſa. 57.15. And this as it is attributed to him in reſpect of his Being, ſo in reſpect of all his other Perfections, Pſal. 103.17. the mercy of the Lord is from everlaſting, to everlaſting. Rom. 1. 20. his eternal power. 1 Tim. 1.17. the King eternal. Thoſe Doxologies which the Scripture uſeth, are but acknowledgments of this Attribute, Bleſſed be the Lord for ever and ever. Neh. 9.5. To whom be glory, and honour, and dominion, for ever and ever. Gal. 1.5. and in many other places.
Hither we may refer all thoſe places which ſpeak of him as without beginning; Pſal. 93.2. Thou art from everlaſting. Mich. 5.2. Whoſe goings forth have been from everlaſting. Hab. 1.12. Art not thou from everlaſting? O Lord! And thoſe which ſpeak of the perpetual continuance of his duration; Pſal. 102.24, 25, 26, 27. Thy years are throughout all generations; of old thou haſt laid the foundations of the earth, and the heavens are the work of thy hands; they ſhall periſh, but thou ſhalt endure; yea all of them ſhall wax old like a garment, and as a veſture ſhalt thou change them, and they ſhall be changed; but thou art the ſame, and thy years ſhall have no end.
And thoſe which ſpeak of him as the firſt and the laſt; Iſa. 43.10 Before me there was no God formed, neither ſhall there be any after me. I am the firſt, and I am the laſt, and beſides me there is no God. And to mention no more, thoſe which ſpeak of his Being, as coexiſtent to all difference of time, paſt, preſent, and to come, Rev. 1.8. I am Alpha, and Omega, the beginning, and the ending, ſaith the Lord which is, and which was, and which is to come.
Thirdly, I ſhall from hence draw,
I. Some Doctrinal Corollaries.
II. Some Practical Inferences.
I. Doctrinal Corollaries, that you may ſee how the Perfections of God depend one upon another, and may be deduced one from another.
1. Corol. From the Eternity of God we may infer that he is of himſelf. That which always is, can have nothing before it to be a cauſe of its Being.
2. Corol. We may hence infer the neceſſity of his Being. 'Tis neceſſary every thing ſhould be, when it is; now that which is always, is abſolutely neceſſary, becauſe always ſo.
3. Corol. The Immutability of the Divine Nature; for being always, he is neceſſarily, and being neceſſarily, he cannot but be what he is; a change of his Being is as impoſſible as a ceſſation. Therefore the Pſalmiſt puts his Immutability and Eternity together. Pſal. 102.27. But thou art the ſame, and thy years ſhall have no end.
II. By way of Practical Inference or Application.
1. The conſideration of God's Eternity may ſerve for the ſupport of our Faith. This Moſes here uſeth as a ground of his Faith; Lord, thou haſt been our dwelling place, in all generations, before the mountains were brought forth, &c. Pſal. 62.8. Truſt in him at all times, ye people. His Immenſity is an Argument why all ſhould truſt in him, he is a preſent help to all; and why they ſhould truſt in him at all times, his Eternity is an Argument, Deut. 33.27. The eternal God is thy refuge, and underneath are the everlaſting arms. There are two Attributes which are the proper Objects of our Faith and Confidence, God's Goodneſs, and his Power, both theſe are Eternal; the goodneſs of the Lord endureth for ever, as it is frequently in the Pſalms: And his Power is Eternal; the Apoſtle ſpeaks of his Eternal Power, as well as Godhead; Rom. 1.20. Iſa. 26.4. Truſt ye in the Lord for ever, for in the Lord Jehovah is everlaſting ſtrength. Iſa. 40.28. The everlaſting God, the Lord, the creatour of the ends of the earth fainteth not, neither is weary.
We cannot truſt in men, becauſe there is nothing in man to be a Foundation of our Confidence; his good will towards us may change, his Power may faint, and he may grow weary; or if theſe continue, yet they that have a mind and a power to help us, themſelves may fail; therefore the Pſalmiſt uſeth this conſideration of mens mortality, to take us off from confidence in man, Pſal. 146.3, 4. Put not your truſt in Princes, nor in the ſon of man, in whom there is no help; his breath goeth forth, he returneth to his earth, in that very day his thoughts periſh. Iſa. 2.22. Ceaſe ye from man, whoſe breath is in his noſtrils; for wherein is he to be accounted of? The greateſt of the Sons of Men are but lying refuges to the everlaſting God; they are but broken reeds to the rock of Ages.
And this may ſupport our Faith, not only in reference to our own condition for the future, but in reference to our poſterity, and the condition of God's Church to the end of the World. When we die we may leave ours and the Church in his hands, who lives for ever, and reigns for ever. The enemies of God's Church, and thoſe who have the moſt malicious deſigns againſt it, what ever ſhare they may have in the affairs of the World, they can but domineer for a while, they muſt die, and that very day their thoughts periſh: But thy throne, O God, is for ever and ever.
2. For the encouragement of our obedience. We ſerve the God who can give us an everlaſting reward. The reward of the next Life is called Eternal Life, an Eternal weight of glory, 2 Cor. 4.17. Eternal Salvation, Heb. 5.9.. an Eternal Inheritance, Heb. 9.15. That place where good Men ſhall be rewarded is called, everlaſting habitations, Luke 16.9. a houſe Eternal in the heavens, 2 Cor. 5.1. As the promiſe of our future reward is founded in the Goodneſs of God, and the greatneſs of it in his Power, ſo the duration of it in his Eternity. Now what an encouragement is this to us, that we ſerve him and ſuffer for him who lives for ever, and will make us happy for ever? When we ſerve the great men of this World, tho' we be ſecure of their affection, yet we are uncertain of their lives; and this diſcourageth many, and makes men worſhip the riſing Sun, and many times takes off mens eyes from the King to his Succeſſor: but he that ſerves God, ſerves the King everlaſting, as the Apoſtle calls him, who will live to diſpence rewards to all thoſe who are faithful to him.
3. For the terrour of wicked men. The Sentence which ſhall be paſt upon men at the day of judgment, is call'd Eternal Judgment, Heb. 6.2. becauſe it decides mens Eternal ſtate; the Puniſhment that ſhall follow this Sentence which ſhall paſs upon the wicked, is called, Everlaſting puniſhment, Matt. 25.46. Everlaſting fire. Matt. 25.41. Everlaſting deſtruction, 2 Theſ. 2.9. The vengeance of Eternal fire, Jude 7. The ſmoke of the bottomleſs pit, is ſaid to aſcend for ever and ever, Rev. 14.11. and the wicked to be tormented day and night, for ever and ever. Rev. 20.10. Now as the puniſhment of wicked men is founded in the Juſtice of God; and the greatneſs of it in his Power; ſo the perpetuity and continuance of it in his Eternity. The Apoſtle ſaith Heb. 10.31. It is a fearful thing to fall into the hands of the living God; becauſe he that lives for ever, can puniſh for ever; as the Eternal Demerit of ſin feeds, and animates, and keeps alive the never dying worm, ſo the wrath of the Eternal God blows up the Eternal Flame.
How ſhould this awaken in us a fear of the Eternal God! Sinners, what a folly is it, for the pleaſures of ſin, which are but for a ſeaſon, to incenſe that Juſtice which will Puniſh and torment you for ever! As good men ſhall have the everlaſting God for their Reward, and their Happineſs; ſo wicked men ſhall have him for their Judge and Avenger.
We fear the wrath of men, whoſe power is ſhort, and whoſe breath is in their noſtrils, who can afflict but a little, and for a little while. Doſt thou fear man that ſhall die, and the ſon of man that ſhall be made as graſs? and is not the wrath of the Eternal God much more terrible? Luke 12.4, 5. And I ſay unto you, my friends, be not afraid of them that kill the body, and after that have no more that they can do: but I will forewarn you whom ye ſhall fear; fear him, who after he hath kill'd, hath power to caſt into hell, yea I ſay unto you, fear him. The wrath of man is deſpicable, becauſe it hath bounds and limits; the fury of man can but reach to the body, it can go no further; it expires with this life, it cannot follow us beyond the Grave: But the wrath of the Eternal God doth not only reach the Body, but the Soul; it is not confin'd to this Life, but purſues us to the other World, and extends it ſelf to all Eternity.
Fear him, who after he hath kill'd, hath power to caſt into hell, that is, to inflict Eternal Torments; Yea, I ſay unto you, fear him.