Thought is possible to us, however, only under the limitations of time and space. We can conceive of God only under the finite fashion of first purposing1 and then acting, of first promising or threatening and then fulfilling his word, etc. He that inhabiteth eternity infinitely transcends our understanding. — Isa. lvii., 15.
21. When we say that God is eternal, what do we affirm and ivhat do we deny ?
We affirm, first, that as to his existence, he never had any beginning, and never will have any end ; second, that as to the mode of his existence, his thoughts, emotions, purposes, and acts are, without succession, one and inseparable the same for ever ; third, that he is immutable.
We deny, first, that he ever had a beginning or ever will have an end ; second, that his states or modes of being occur in suc- cession ; third, that his essence, attributes, or purposes will ever change,
110 THE ATTEIBUTES OF GOD.
22. In what sense are the acts of God spoken of as past, pre- sent, and future ?
The acts of God are never past, present, or future as respects God himself, but only in respect to the objects and effects of his acts in the creature. The efficient purpose comprehending the precise object, time, and circumstance was present to him always and changelessly ; the event, however, taking place in the crea- ture, occurs in time, and is thus past, present, or future to our observation.
23. In what sense are events past or future as it regards God?
As God's knowledge is infinite, every event must, first, be ever equally present to his knowledge from eternity to eternity ; second, these events must be known to him as they actually occur in themselves, e. g., in their true nature, relations, and succes- sions. This distinction, therefore, holds true — God's knowledge of all events is without beginning, end, or succession ; but he knows them as in themselves occurring in the successions of time, past, present, or future, relatively to one another.
24. What is meant by the immutability of God ?
By his immutability we mean that it follows from the infinite perfection of God ; that he can not be changed by anything from without himself ; and that he will not change from any principle within himself. That as to his essence, his will, and his states of existence, he is the same from eternity to eternity. Thus he is absolutely immutable in himself. He is also immutable relatively to the creature, in so much as his knowledge, purpose, and truth, as these are conceived by us and are revealed to us, can know neither variableness nor shadow of turning. — -James i., 17.
25. Prove from Scripture and reason that God is immu- table.
1st. Scripture : Mai. iii., 6 ; Ps. xxxiii., 11 ; Isa. xlvi., 10 : James i., IT.
2d. Keason: (1.) God is self-existent. As he is caused by none, but causes all, so he can be changed by none, but changes all. (2.) He is the absolute being. Neither his existence, nor the man-
RELATION TO TIME. Ill
ner of it, nor his will, are determined by any necessary relation which they sustain to any thing exterior to himself. As he pre- ceded all and caused all, so his sovereign will freely determined the relations which all things are permitted to sustain to him. (3.) He is infinite in duration, and therefore he can not know succession or change. (4.) He is infinite in all perfection, knowl- edge, wisdom, righteousness, benevolence, will, power, and there- fore can not change, for nothing can be added to the infinite nor taken from it. Any change would make him either less than in- finite before, or less than infinite afterwards.
26. How can the creation of the world and the incarnation of the Son be reconciled with the immutability of God ?
1st. As to the creation. The efficacious purpose, the will and power to create the world dwelleth in God from eternity without change, but this very efficacious purpose itself provided that the effect should take place in its proper time and order. This effect took place from God, but of course involved no sha- dow of change in God, as nothing was either taken from him or added to him.
2d. As to the incarnation. The divine Son assumed a created human nature into personal union with himself. His uncreated essence of course was not changed. His eternal person was not changed in itself, but only brought into a new relation. The change effected by that stupendous event occurred only in the created nature of the man Christ Jesus.
THE INFINITE INTELLIGENCE OF GOD.
27. Hoiv does God's mode of knowing differ from ours ? God's knowledge is, 1st, his essence knowing ; 2d, it is one
eternal, all-comprehensive, indivisible act.
(1.) It is not discursive, i. c, proceeding logically from the known to the unknown ; but intuitive, i. e., discerning all things directly in its own light.