Discourses Upon the Attributes of God, Sermon 4
SERMON IV.Vol. VI. The Unchangeableneſs of God.
JAMES I.17.
With whom is no variableneſs, nor ſhadow of turning.
The whole Period runs thus,
Do not err, my beloved Brethren, every good Gift, and every perfect Gift is from above, and cometh down from the Father of Lights, with whom is no variableneſs, nor ſhadow of turning.
THE connexion and dependance of theſe Words upon the former is briefly this; the Apoſtle had aſſerted before, that God is not the Author of Sin and Evil, v. 13, 14. Let no Man ſay when he is tempted, I am tempted of God, for God is untemptable by evil, neither tempteth he any Man: but every Man is tempted, when he is drawn aſide of his own luſt, and enticed; and here in the Text he aſſerts, that God is the Fountain and Author of all Good; do not err, my beloved Brethren; as if he had ſaid, do not miſtake me, tho' Sin and Evil be not from God, but from our ſelves, and our own corrupt hearts; yet all good is from God, and not from our ſelves: tho' we be the Authors of the ſins we commit; yet we are not ſo of the good that we do, that is from God; every good Gift, and every perfect Gift is from above, and cometh down from the Father of lights. Sin which is nothing but Evil and Imperfection, is not from God, but wholly from our ſelves; but whatever is good and perfect, is not from our ſelves, but from God; we are neither inclined to that which is good, nor are able of our ſelves to perform it; both the inclination and the power are from God, who is the Fountain of goodneſs and perfection, and can never be otherwiſe, and can never change nor ceaſe to be ſo, for with him is no variableneſs nor ſhadow of turning.
Every good Gift, and every perfect Gift; all that goodneſs, and all thoſe degrees of perfection, which are in the Creatures, in the higheſt Angels or Saints, in the beſt of the Sons of Men, whatever there is of Excellency and Perfection, of Goodneſs or Happineſs in any of them, is from above, that is from Heaven, it is the gift of God, and cometh down from that perfect good and glorious Being, whom the Apoſtle here calls the Father of Lights, in alluſion to the Sun, which is a kind of univerſal Benefactor to the World, and liberally diſpenſeth his Light and Heat and Influence upon all things here below: but then there is this difference, the Sun changeth its habitudes and poſitions in reference to us, and varies its Shadows, it riſeth and ſets, comes nearer to us, and goes farther from us; but it is otherwiſe with this intellectual and immaterial Sun, the Father of Lights, with whom there is no variableneſs nor ſhadow of turning, foreign, which are all aſtronomical words; the firſt foreign ſignifies the various habitudes and poſitions wherein the Sun appears to us every Day, at its riſing, in the Meridian, and when it ſets; foreign is a word which belongs not to the daily, but to the yearly courſe of the Sun, which is nearer to us, or farther from us, as he approacheth nearer towards the Northern or Southern Tropicks; and hence it is that it caſts ſeveral ſhadows to People in ſeveral Countries; and agreeably to this, the Word foreign, caſting of ſhadows, being joyned with foreign, ſignifies the variation of the ſhadows according to the Courſe and Motion of the Sun.
But God is an Eternal Spring of Light, which never riſeth or ſets, which hath no mixture of ſhadow nor darkneſs, hath no changes nor variations, but is always the ſame free and liberal diſpenſer of good things to his Creatures; the Father of Lights, with whom is no variableneſs nor ſhadow of turning; which Words ſignifie the immutable perfection and goodneſs of the Divine Nature, which ſhall (by Gods aſſiſtance) be the ſubject of my preſent Diſcourſe; In which I ſhall proceed in this Method.
Firſt, I ſhall briefly explain what is meant by the immutability, or unchangeableneſs, of the Divine Nature.
Secondly, I ſhall ſhew that this is a perfection eſſential to God, to be immutably what he is, that is good and perfect.
Thirdly, I ſhall anſwer an Objection which lies againſt it, from the mention ſo often made in Scripture of God's repenting himſelf. And
Fourthly, Apply the Conſideration of it to our ſelves.
I. For the Explication of it. By the immutability of God, we mean that he always is, and was, and to all Eternity will be the ſame, that he undergoes no changes either of his Eſſence and Being, or of his Properties and Perfections. In reference to the unchangeableneſs of his being, he is ſaid to be eternal, incorruptible, and only to have immortality. In reference to his perfections, he is always the ſame infinitely Wiſe, and Good, and Powerful, and Holy, and juſt Being; from whence it follows, that he is Conſtant and Immutable in all his Decrees and Counſels, his Purpoſes and Promiſes. We are uncertain and mutable in in our very Nature and Beings, and in all thoſe Qualities and Perfections which belong to us, in all our Purpoſes, Reſolutions and Actions; we are continually growing or decreaſing in this or that quality, and do frequently change from one extream to another, from that which is more perfect to the contrary, now knowing, and then ignorant, ſomtimes wiſe, and oftner fooliſh, ſtronger and weaker, better or worſe, as it happens, and as we order our ſelves, continually waxing or waining in our Knowledge, and Wiſdom, and Goodneſs, and Power; we frequently change our Minds, and alter our Purpoſes, and break our Promiſes, and contradict our firmeſt and moſt ſerious Reſolutions, and ſpeak a thing and do it not, ſay it and do not bring it to paſs; but God is everlaſtingly the ſame in all his Perfections, conſtant to his Intentions, ſteady to his Purpoſe, immutably fixt and perſevering in all his Decrees and Reſolutions. I proceed to the
II. Thing I propoſed, namely, To ſhew that this Perfection is eſſential to God, to be unchangeably what he is. And this I ſhall endeavour to make manifeſt both from Natural Reaſon, and from the Divine Revelation of the Holy Scriptures.
1. From the Dictates of natural Reaſon, which tells us, that nothing Argues greater weakneſs and imperfection than Inconſtancy and Change. This is the great Vanity of all Creatures, that they are uncertain, and do not long continue in one ſtate; this is the vanity of the World in general, that the faſhion of it paſſeth away; and of Man in particular, that he is liable to ſo many natural changes, by Age, and Diſeaſes, and Death, for which Reaſon he is ſaid by the Pſalmiſt, to be in his beſt eſtate altogether vanity; and that he is liable to ſo many moral changes, to be deluded and deceived in his Underſtanding, and to alter his Opinion ſo often, to be ſo fickle in his Will, and to change ſo often his Purpoſes and Reſolutions, according to the alteration or appearance of things. We attribute Change and Inconſtancy to Perſons of the weakeſt Age and Underſtanding, as Children, who are liable to be toſt to and fro, and carried about with every wind, as the Apoſtle ſpeaks, Eph. 4.14.
Now if the Divine Nature were ſubject to change, this would caſt an univerſal Cloud upon all the Divine Perfections, and obſcure all other Excellencies, and make them like the flower of the field, which, how gay and glorious ſoever, is fading and periſhing; and the greater the Divine Perfections are, the greater Imperfection would mutability be; for as the corruption of the beſt things is the worſt, ſo the better any thing is, ſo much the worſe it would be to have it liable to Corruption and Change.
And as mutability in God would darken all his other Perfections, ſo would it take away the Foundation and comfort of all Religion; the ground of our Faith, and Hope, and Fear, of our Love and Eſteem of God would be quite taken away. We could have no great Honour or Eſteem for a Being that is fickle and inconſtant; if his Power and Juſtice were uncertain, his Threatings would in a great meaſure loſe their awe and force; if his Truth and Faithfulneſs could fail, no Promiſes and Declarations, how gracious ſoever, would be any ſecurity or firm ground of Truſt and Confidence.
And this Reaſoning is not the reſult of Divine Revelation, but clearly founded in the natural Notions and Suggeſtions of our Minds, as will appear by citing one or two Teſtimonies to this burpoſe, of thoſe who had no other Guide but Natural Light. Plato in his Phoedo enquires, Whether the moſt perfect (that is God) be always the ſame, or ſometimes thus, and ſometimes otherwiſe, that is (ſaith he) whether that which is Equality and Goodneſs and Bounty it ſelf, receives any the leaſt Change at any time, and be not Conſtant and Uniform, and of it ſelf always the ſame, foreign, and is never in any wiſe upon, any account, ſubject to any Change or Alteration whatſoever? To which he anſwers, That it is neceſſary that he ſhould be the ſame and always alike. And lib. 2. de Repub. where he lays down the Fundamental Laws and Conſtitutitions of Religion, he mentions theſe two (which one would almoſt think he borrow'd from St. James, but that he lived ſo long before him) viz. Firſt, That God is the Cauſe of all good, and and in no wiſe of any evil; anſwerably to what our Apoſtle here aſſerts, that God cannot be tempted with evil, neither tempteth he any Man: but that every good and perfect gift is from him. Secondly, That God doth not deceive us, by making various Repreſentations of himſelf to us, ſometimes in one form, and ſometimes in another; for he is unchangeable and always the ſame, and cannot, foreign, paſs out of his own Idea, or be any other than what he is; which he further confirms by this excellent Reaſoning, That which is the beſt and moſt perfect Being is not liable to any Alteration; but ſuch a Being is God, and therefore he cannot be changed by any thing that is weaker and leſs perfect than himſelf, and he cannot will to change himſelf; for if he ſhould, it muſt either be for the better or for the worſe; it cannot be for the better, for being already poſſeſt of all Perfection, there can be no acceſſion of any to him by any change; and certainly there is no Wiſe Being, as God is, that will change for the worſe, and therefore he concludes, foreign, That being the goodlieſt and beſt Being that is poſſible, he always continues ſimply the ſame. Seneca likewiſe ſpeaking of the immutability of God's Counſels (l. 6. de Benef.) Statuerunt (ſays he) quae non mutarent, neque unquam primi conſilii Deos poenitet, The Gods make unchangeable decrees, and never repent them of their firſt counſel.
2. This will yet more clearly appear from the Divine Revelation of the Holy Scriptures, which tell us that God is unchangeable in his Nature and in his Perfections, in all his Decrees and Purpoſes and Promiſes. In his eſſence and being, Exod. 3.14. I am that I am, this is his Name, whereby he made known himſelf to the comfort of his People, and to the terrour of the Egyptians their Oppreſſors. Pſal. 90.2. From everlaſting to everlaſting thou art God. Pſal. 102.27. Thou art the ſame, and thy years fail not. Mat. 3.6. I am the Lord and change not. Hence it is that the Title of the living God is ſo frequently attributed to him; and he ſwears by this, as denoting not only his eternity, but his unchangeableneſs; As I live, ſaith the Lord. Hither likewiſe we may refer thoſe Texts where he is call'd the incorruptible God, Rom. 1.23; The immortal King, 1 Tim. 1.17; and is ſaid only to have immortality, 1 Tim. 1.16. And he is immutable likewiſe in his perfections; hence it is ſo often ſaid in the Pſalms, that his goodneſs and his mercy endure for ever; his righteouſneſs likewiſe is ſaid to endure for ever. Pſal. 111.3. and Pſal. 36.6; To be like the great Mountains, not only viſible and conſpicuous, but firm and immoveable; and the ſame likewiſe is ſaid of his truth and faithfulneſs, Pſal. 117.2. His truth endureth for ever; and of his power Eſa· 26.4. In the Lord Jehovah is everlaſting ſtrength.
And ſo likewiſe in his Decrees and Purpoſes and Promiſes, Pſal. 33.11. The counſel of the Lord ſtandeth for ever, and the thoughts of his heart to all generations; Eſa. 14.24. Surely as I have thought, ſo ſhall it come to paſs, and as I have purpoſed, ſo ſhall it ſtand. Numb. 23.19. God is not a Man that he ſhould lie, or as the Son of Man that he ſhould repent; hath he ſpoken, and ſhall not he do it? hath he ſaid it, and ſhall not he bring it to paſs? If he hath made any promiſe, or entred into any Covenant with us, it is firm and immutable, Pſal. 89.33. He will not ſuffer his faithfulneſs to fail, his covenant will he not break, nor alter the thing that is gone out of his lips. His Covenant and his Promiſe are in themſelves immutable; but for our further aſſurance, God hath given us his Oath, the higheſt ſign of Immutability; ſo the Apoſtle to the Hebrews tells us, chap. 6.18. That by two immutable things, (viz his Promiſe and his Oath) in which it is impoſſible for God to lie, we might have ſtrong conſolation, who are fled for refuge to the hope which is ſet before us. I proceed to the
III. Thing I propoſed, which is to anſwer an Objection, which may ſeem to lie againſt what hath been ſaid, from the mention ſo often made in Scripture of God's repenting himſelf; as Gen. 6.6. where it is ſaid that it repented God that he had made Man; 1 Sam. 15.11. That he repented that he had made Saul King; and 2 Sam. 24.16. When the Angel had ſtretched out his hand over Jeruſalem to deſtroy it, it is ſaid that the Lord repented him of the evil; and Pſal. 135.14. the Lord ſaith there that he will repent himſelf concerning his ſervants.
To all which I anſwer, That this expreſſion of God's repenting we are to underſtand (as many others in Scripture) after the manner of Men, and as ſpoken by way of Condeſcention and Accommodation to our Weakneſs and Capacity, and not as caſting any imputation of Mutability and Inconſtancy upon God, as if out of levity or for want of foreſight, he did alter his Mind; but when God is ſaid to repent that he made Man, or that he made Saul King, the change was not in him, but them; and it ſignifies not that God was abſolutely deceived in his expectation, but that things had fallen out contrary to all reaſonable Expectation; and therefore the Scripture cloaths God with the Humane Paſſion of repenting and grieving for what he had done, as Men uſe to do when they are greatly diſappointed and fall ſhort of their Expectation.
And as for the other inſtances, wherein God is ſaid to repent him of evils threatned, the expreſſion only ſignifies thus much, that God doth not execute that which ſeemed to us to have been his peremptory purpoſe and reſolution, that is, he is pleaſed to do otherwiſe than his threatning ſeemed openly to expreſs, becauſe of ſome tacit Condition implyed in it, which he did not think fit to acquaint us with. And this doth not at all derogate from the conſtancy and immutability of God; for when God did threaten, he ſpake what he did really purpoſe and intend, if ſomething did not intervene to prevent the Judgment threatned, upon which he was reſolved at that time when he threatned, to be taken off and to ſtay his Hand; and in thus doing, God doth not mutare conſilium ſed ſententiam; He doth not change his inward Counſel and Purpoſe, but takes off the ſentence, which was paſt with reſerved conditions and unknown to us, on purpoſe to urge us the more effectually to Repentance.
And that God uſually reſerves ſuch Conditions, not only in his Threatnings, but ſometimes alſo in his Promiſes, appears from that remarkable Text, Jer. 18.7, 8, 9, 10. At what inſtant I ſhall ſpeak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to deſtroy it; if that nation, againſt whom I have pronounced, turn from the evil, I will repent of the evil that I thought to do unto them: at what inſtant I ſhall ſpeak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my ſight, that it obey not my voice, then I will repent of the good wherewith I ſaid I would benefit them. And from this very Conſideration the ſame Prophet encourageth the People to repenpentance, Jer. 26.13. Therefore now amend your ways and your doings, and obey the voice of the Lord your God, and the Lord will repent him of the evil he hath pronounced againſt you. And we have a famous inſtance of this in the caſe of Niniveh, the deſtruction whereof within forty days after, God had openly proclaimed by his Prophet; yet he ſtops the Execution of the Sentence upon their Repentance, Jonah 3.10. The Men of Niniveh turned from their evil ways, and the Lord repented of the evil he ſaid he would do unto them, and he did it not.
All that now remains is to apply this Doctrine of the immutability of the Divine Nature to our ſelves; and the Conſideration of it may ſerve to ſeveral good Purpoſes, both in reference to bad and good Men.
Firſt, In regard to ſinners and wicked Men.
And, 1ſt. The unchangeableneſs of God is matter of great terrour to wicked Men. Let but the ſinner conſider what God is, and the conſideration of his unchangeable nature muſt need terrifie him; He is a holy God, and of purer eyes than to behold iniquity, Hab. 1.12. He is not a God that hath pleaſure in wickedneſs, neither ſhall evil dwell with him, the fooliſh ſhall not ſtand in his ſight, he hateth all the workers of iniquity, Pſal. 5.4, 5. He is likewiſe a juſt God, and will by no means clear the guilty, nor let ſin go unpuniſht, Exod. 34.7. He is alſo omnipotent, and able to execute the vengeance threatned againſt Sinners. Who knoweth the power of thine anger? Pſal. 90.11. Thou even thou art to be feared, and who may ſtand in thy ſight when once thou art angry. Pſal. 76.7. Strong is the Lord God who judgeth. Rev. 18.8. And which gives a ſad accent to all this, he that is thus holy and juſt and powerful, continues for ever the ſame, and will never alter or put off any of theſe Properties, will never ceaſe to hate iniquity, and to be an implacable Enemy to all impenitent Sinners; and is it not a fearful thing to fall into the hands of this holy and juſt and omnipotent God who lives for ever, and can puniſh for ever? Let all obſtinate Sinners hear this and tremble; you cannot be more obſtinately bent to continue in your wicked ways, than God is peremptorily reſolved to make you miſerable. If you be determined upon a ſinful courſe; God is alſo determined how he will deal with you, that he will not ſpare, but that his anger and jealouſie ſhall ſmoke againſt you, and that all the curſes that are written in his book ſhall light upon you, and that he will blot out your name from under Heaven; he hath ſworn in his wrath, that unbelieving and impenitent Sinners ſhall not enter into his reſt; and for the greater aſſurance of the thing, and that we may not think, that there is any condition implyed in theſe Threatnings, he hath confirmed them by an Oath, that by this immutable ſign, in which it is impoſſible for God to lie, Sinners might have ſtrong terrours, and not be able to fly to any in hopes of refuge.
2ly. The conſideration of Gods unchangeableneſs, ſhould likewiſe be a very powerful Argument to urge Sinners to Repententance. If they will but leave their ſins and turn to him, they will find him ready to receive them upon their Repentance and Submiſſion; for he is a God gracious and merciful, ſlow to anger and ready to forgive, he is unchangeably good, and his mercy endureth for ever: but if they will not come in, and ſubmit to theſe Terms, there is nothing before them but Ruin and Deſtruction, nothing then remains but a fearful looking for of judgment, and fiery indignation to conſume them. God hath declared to us the terms of our Pardon and Peace, and if we will not come up to them, he is at a point, he cannot change his Nature, nor will he alter the terms of his Covenant; there is a perfect and eternal oppoſition between the Holy Nature of God, and an impenitent ſinner; and 'tis impoſſible ſuch an one ſhould be Happy, till this oppoſition be remov'd; and to do that, there are but two ways imaginable, by changing God or by changing our ſelves; the Nature of God is fixt and unalterable; God cannot recede from his own pure Nature; therefore we muſt depart from our ſinful and corrupt Nature: God cannot quit his Holineſs; therefore we muſt leave our Sins: we can have no hope to change God; therefore we muſt change our ſelves. Rectifie Sinner thine own corrupt Nature, and renounce thy luſts, do not venture upon Impoſſibilities, rather think of altering thy ſinful nature, which may be changed, than of altering the Divine Nature, which is eſſentially immutable, with whom is no variableneſs nor ſhadow of turning. God hath once condeſcended ſo far, as to take our nature upon him, to make us capable of Happineſs; but if this will not do, he can go no lower, he will not, he cannot put off his own nature to make us Happy.
Secondly, In reference to Good Men, the conſideration of Gods unchangeableneſs is matter of great Conſolation to them, in all the changes and viciſſitudes of the World; their main comfort and hope is built upon a Rock, the rock of ages, as the expreſſion is in the Prophet Iſaiah 26.4. it relies upon the unchangeable goodneſs and faithfulneſs of God, all whoſe promiſes are Yea and Amen truth and certainty. All other Support, and Hopes may fail us: but God will not ſuffer his faithfulneſs to fail, his covenant will he not break, nor alter the thing which is gone out of his lips, as the Pſalmiſt aſſures us, Pſal. 89.33. Men may break their Word, and be leſs than their Promiſes: but God is faithful, who hath promiſed to give grace and glory, and to withhold no good thing from them that walk uprightly; he is not as Man, that he ſhould lie, or as the Son of Man that he ſhould repent; hath he ſpoken and ſhall he not do it? hath he ſaid it, and ſhall not he bring it to paſs?
If there be any thing that hath the appearance of a change in God, it is uſually on the merciful ſide, as when he ſtops the execution of his threatnings upon the repentance of a ſinful Nation; as in that remarkable Text which I mention'd before, Jer. 18.7, 8. At what inſtant I ſhall ſpeak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to deſtroy it, if that nation againſt whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them; and ſo likewiſe when his faithful People and Servants are in great Diſtreſs, and there is no viſible help and means of relief, in this caſe likewiſe God is ſaid to repent and to appear for their reſcue, Deut. 32.36. The Lord ſhall judge his people, and repent himſelf for his ſervants, when he ſeeth that their power is gone.
Thus we ſhould comfort our ſelves in the greateſt extremities, with the conſideration of the immutable goodneſs and faithfulneſs of God. The things of the World are Mutable, and the Men of the World; even thoſe things which ſeem moſt conſtant, as the Heavens; and to be ſetled upon the ſureſt Foundations, as the Earth; yet theſe ſhall be changed, Pſal. 102.25, 26, 27. Of old haſt thou laid the foundations of the Earth, and the Heavens are the work of thy hands, they ſhall periſh, but thou ſhalt endure, all of them ſhall wax old like a garment, as a veſture ſhall thou change them, and they ſhalt be changed, but thou art the ſame, and thy years ſhall have no end; from whence the Pſalmiſt infers this comfort to the Church and People of God, v. 28, The Children of thy Servants ſhall continue, and their ſeed ſhall be eſtabliſht before thee.
Nothing that is mutable can be a ſolid Foundation of Comfort and Confidence. Men are inconſtant, and Riches are uncertain, and all other things which Men commonly truſt to, and therefore the Apoſtle chargeth them that are Rich in this World, not to truſt in uncertain Riches, but in the living God. He only that lives for ever is a firm Foundation of Hope and Confidence.
When God would comfort the Iſraelites in Egypt under their great Oppreſſion, he bids Moſes only to declare to them his immutability, Exod. 3.14. Say unto them, I am that I am, hath ſent me unto you; and this is the great comfort of Chriſtians, that he who is the ſame Saviour, and their hope, is the ſame yeſterday, to day, and for ever; he that was, and that is, and that is to come, in all durations the ſame.
We are continually changing, and are not the ſame we were; ſome of us were Young and now are Old; once perhaps flouriſht in great Proſperity, but now are Poor and Needy; were once Strong and Healthful, but now Sickly and Weak; it ſhould comfort us in all theſe Changes, that God is ſtill the ſame, and he alone is inſtead of all other Comforts and Supports, when all other things fail, we may rejoyce in the Lord, and joy in the God of our Salvation. Youth, and Health, and Riches, and Friends, may forſake us; but God hath promiſed, that he will never leave us nor forſake us; that he will not leave us when we are old, nor forſake us when our ſtrength faileth, when our ſtrength fails, and our heart fails, then is he the ſtrength of our hearts, and our portion for ever; and when our great change ſhall come, and the terrors of Death ſhall take hold of us, we have ſtill the ſame Comfort, the Lord liveth, and bleſſed be the God of our Salvation.
In a word, the Conſideration of God's immutability ſhould keep us fixt and unmoved in all the Changes and Accidents of this World, and not apt to be ſtartled and ſurprized at them, according to that of the Pſalmiſt, he ſhall not be afraid of evil tidings, becauſe his heart is fixed, truſting in God. This ſhould make us conſtant to him and his truth, ſtedfaſt and unmoveable and always abounding in the work of the Lord, for as much as we know, that our labour ſhall not be in vain in the Lord; it ſhould make us hold faſt the profeſſion of our faith without wavering, in full aſſurance, that God will be as good to us as his word, and in a firm hope and perſwaſion of that Eternal Life, which God that cannot lie hath promiſed.