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tirst person be caanged into the third of the kindred ver!), Jave, who is, or will be,-meaning the same as Jehovah, as some think, and more properly expressed thus than by the other words ; but the name Jave appears to signify not only the existence of his nature, but also of his promises, or rather the completion of his promises ; whence it is said, Exod. vi. 3. “by my name JEHOVAH was I not known to them.” And with what vowel points this name Jehovah ought to be pronounced, is shown by those proper names into the composition of which two of them enter, as Jehosaphat, Jehoram, Jehoiada, and the like. The third, or final vowel point may be supplied by analogy from the two other divine names,
I. The first of those attributes which show the inherent nature of God, is Truth. Jer. x. 10. “ Jehovah is the true God.” John xvii. 3. “that they might know thee the only true God.” 1 Thess. i. 9. “ the living and true God.” 1 John v. 20. “that we may know him that is true."
II. Secondly, God considered in his most simple nature is a SPIRIT. Exod. iii. 14, 15. “I am that I am.” Rom. xi. 36. “ of him and through him are all things.” John iv. 24. “God is a spirit.” What a spirit is, or rather what it is not, is shown, Isai. xxxi. 3. “flesh, and not spirit.” Luke xxiv. 39. “ a spirit hath not flesh and bones.” “
Whence it is evident that the essence of God, being in itself most simple, can admit no compound quality ; so that the term hypostasis, Heb. i. 3.3 which is differently translated substance, or subHebrew Lexicon has the following remark on the word 979: nomen proprium Dei, a Mose demum introductum, eum qui re præstiturus sit, quod olim promiserit, ex ipsa loci Mosaici authentica explicatione, Exod. ii. 14. significans, adeoque in vel mio proprie efferendum, ut ex veteribus Theodoretus et Epiphanius Jahe, h. e. Jave scripserunt. If the sense of the passage has been rightly conceived, the kindred verb will be 70 sidit, fuit vel factus est. See Simon in voce. See also Buxtorf's Lexicon ad Rad. om and Cappelli Vindic. Arcani Punctuationis, lib. 1. & 20.
χαρακτήρα της υποστασεως αυτού. the express image of his person. Authorized Transl. exact image of his substance. Macknight. 'Concerning the word 'nootadtws, rendered in our Bibles, person, it hath been nbserved by commentators, that it did not obtain that signification till after the Council of Nice. Our translators have rendered úróoraois, Heb. xi. 1. by the word substance. Mackn. in loc. On the meaning of this woru see p. 290. Dote.
sistence, or person, can be nothing else but that most perfect essence by which God subsists by himself, in himself, and through himself. For neither substance nor subsistence make any addition to what is already a most perfect essence; and the word person in its later acceptation signifies any individual thing gifted with intelligence, whereas hypostasis denotes not the ens itself, but the essence of the eps in the abstract. Hypostasis, therefore, is clearly the same as essence, and thus many of the Latin commentators' render it in the
passage already quoted. Therefore, as God is a most simple essence, 80 is he also a most simple subsistence.
III. IMMENSITY and INFINITY. 1 Kings viïi. 27. “the heaven and heaven of heavens cannot contain thee.” Job xi. 8. “it is as high as heaven. ... deeper than hell.” xxxvi. 26. “God is great, and we know him not.”
IV. ETERNITY. It is universally acknowledged that nothing is eternal, strictly speaking, but what has neither beginning nor end, both which properties are attributed to God, not indeed in each of the following passages separately, but as a plain deduction from the several texts when compared together. Job xxxvi. 26. “neither can the number of his
be searched out.” Gen. xxi. 33. “the everlasting God,” literally
o Imago essentiæ ejus. Tremellius. Personæ illius. Beza. Substantiæ illius. Vulg. Erasmus, and Grotius. See Locke On Human Understanding, Book II. chap. 17.
Thee Father, first they sung Omnipotent,
Eternal King. Paradise Lost, III. 372. Another expression of great beauty is used in Samson Agonistes to denote the same attribute.
As if they would confine the Interminable,
307. 2 The disputes among the schoolmen respecting the proper definition of eternity could not have been forgotten by Milton. It appears therefore that at this time the famous definition of Boëthius was generally rejectedæternitas est interminabilis vitæ tota simul et perfecta possessio. ACcording to these terms, God would not necessarily have been without a beginning. Compare Paradise Regained, IV. 389.
«s the God of old time, or ages.
Psal. xc. 2.
" from everlasting to everlasting, thou art God, or from age to age." cii. 12. “but thou, O Jehovah, shalt endure for ever.” v. 24. “thy years are through all generations.” v. 27. "but thou art the same, and thy years shall have no end.” Psal. cxlv. 13. “ thy kingdom is an everlasting kingdom.” Isai. xliü. 10.
. “ before me there was no God formed, neither shall there be after me.” xliv. 6. “I am the first, and I am the last.” Habak. i. 12. "art thou not from everlasting," literally, “from old time.”
The evidence of the New Testament is still clearer, because the Greek word signifies always existent.3 Rom. xvi. 26. “according to the commandment of the everlasting God." 1 Tim. i. 17. “unto the King eternal. Rev. i. 4. “ from him which is, and which was, and which is to come.
But all the words used in Scripture to denote eternity, often signify only of old time, or antiquity. Gen. vi. 4. “Inighty men which were of old.” Job. xx. 4. “knowest thou not this of old,” or “from eternity, since man was placed upon earth ?” Isai. xlii. 14. “I have long time holden my peace. David also seems to have understood that the term for ever only intimated a great while to come. 2 Sam. vii. 13. “I will stablish the throne of his kingdom for ever,” compared with v. 19. “thou hast spoken also of thy servant's house for a great while to come.” See also 1 Chron. xvii. 12, 14, 17. John ix. 32. “since the world began was it not heard that any man opened the eyes of one that was born blind.” Acts iii. 21. “which God hath spoken by the mouth of all his holy prophets since the world began. 2 Tim. i. 9. and Tit. i. 2. “before the world began :” and in Heb. xi. 3. the word is also used to signify this world, where the Syriac version translates it, before the worlds were framed. From these and many similar texts it appears that the idea of eternity, properly so called, is conveyed in the Hebrew language rather by comparison and deduction than in express words.
• Sic etiam Deus dicitur qui est, qui erat, et qui futurus est, Apoc. 8. et iv. 8. Deo tamen ævum sive æternitas, non tempus, attribui sol quid autem est ævum proprie, nisi duratio perpetua, Græce aiwy. dei wv, semper existens.” Artis Logicæ plenior Institutio, &r Works, VI. 224.
V. The IMMUTABILITY of God has an immediate connection with the last attribute. Psal. cii. 27. “but thou art the same.' Mal. iii. 6. “I am Jehovah, I change not. James i. 17. “with whom is no variableness, neither shadow of turning."
VI. His INCORRUPTIBILITY is also derived from the fourth attribute. Psal. cii. 26. “thou shalt endure." Rom. i. 23, “the uncorruptible God." 1 Tim. i. 17. “until the King immortal.” 4
VII. The OMNIPS ESENCE of God, which is his next attribute, is the consequence of his infinity. Psal. cxxxix. 8, 9. “ if Í ascend up into heaven, thou art there," &c. &c. Prov. xv. 3. “the eyes of Jehovah are in every place.” Jer. xxiii. 24. “ do not I fill heaven and earth ?” Eph. iv. 6. “ who is above all, and through all, and in you all.” Our thoughts of the omnipresence of God, whatever may be the nature of the attributes, should be such as appear most suitable to the reverence due to the Deity.
VIII. OMNIPOTENCE. 2 Chron. XX. 6. “in thine hand is there not power and might ?”_Job xlii. 2. “I know that thou canst do every thing.' Psal. xxxiii. 9. "he spake, and it was done.” cxv. 3. she hath done whatsoever he hath pleased.” See also cxxxv. 6. Matt. xix. 26. “with God all things are possible.” Luke i. 37. “ with God nothing shall be impossible.” Hence the name of El Shaddai, applied to the Deity, Gen. xvii. 1. “I am the Almighty God,” literally, sufficient. Ruth i. 21. “the Almighty hath afflicted me.
. Jer. xxxii. 18. “the Great, the Mighty God, the Lord of Hosts." ten. xiv. 22. “Jehovah, the most high God, the possessor of heaven and earth.” Thus also the name •7* frequently occurs. In the New Testament, “the Lord Almighty," 2 Cor. vi. 18, and Rev. i. 8. “the only Potentate, the King of kings and Lord of lords,” 1 Tim. vi. 15. There seems, therefore, an impropriety in the term of actus purus, or the active principle, which Aristotle applies to God, for * ápoapty. incorruptibili. Tremellius. qui non corrumpitur. Beza. 5 Fortis omnipotens. Tremellius. Shaddai. Hebr. qui sum sufficiens. See Aristot. Metaph. lib. I. cap. ix. &c. lib. 14. cap. vi. Cudworth's 'tual System, vol. ii. p. 322. Birch's Edit. Harris's Philosophical
onts, chap. xi. Waterland's Dissertation on the Argument à 's, vol. iv. 395.
thus the Deity would have no choice of art, but what he did he would do of necessity, and could do in no other way, which would be inconsistent with his omnipotence and free agency. It must be remembered, however, that the power of God is not exerted in things which imply a contradiction." 2 Tim. ii. 13. “ he cannot deny himself.” Tit. i. 2. “God, that cannot lie.” Heb. vi. 18.®“ in which it was impossible for God to lie.”
IX. The ninth attribute, or the UNITY of God, may be considered as proceeding necessarily from all the foregoing attributes. Separate proof for it, however, is not wanting. Deut. iv. 35. “Jehovah he is God, there is none else beside him.” v.39. “ Jehovah he is God in heaven above, and upon the earth beneath : there is none else.” vi. 4. “hear, O Israel, Jehovah our God is one Jehovah.” xxxii. 39. “I, even I, am he, and there is no God with me.” 1 Kings viii. 60. “that all the people of the earth may know that Jehovah is God, and that there is none else.” 2 Kings xix. 15. “thou art the God, even thou alone, of all the kingdoms of the earth.” Isai. xliv. 6. “beside me there is no God.” v. 8. “is there a God beside ?
yea, there is no God; I know not any.” xlv. 5. “I am Jehovah, and there is none else ; there is no God beside me.” v. 21. “there is no God else beside me.... there is none beside me.” v. 22. “I am God, and there is none else' —that is, no spirit, no person, no being beside him is God ; for none is an universal negative. xlvi. 9. “I am God, and there is none else; I am God, and there is none like me. What can be plainer, what more distinct, .what more suitable to general comprehension and the ordinary forms of speech for the purpose of impressing on the people of God that there was numerically one God and one Spirit, in the common acceptation of numerical unity. It was in truth fitting and highly agreeable to reason, that the first and consequently
7 Can he make deathless death? That were to make
Strange contradiction, which to God himself
Of weakness, not of power. Paradise Lost, X. 798. Cum autem dico potentiæ Dei objectum omne esse possibile, per possibi) intelligo illud quod non implicat contradictionem ut fiat. Nam quod c tradictionem implicat, ne Deus quidem ipse potest.' Curcellæi Institutio'
* See the whole fourth Chapter of Cudworth's Intellectual Syster