' Crell. de Deo : sou Vera Eclig., cr.p. xxix. p. 295.
OF THE ATTRIBUTION OF PASSIONS, ETC., TO GOD. 1 09
of old, Tavra dvdpoj'TO'radcoc /xh Xiyovrai, '^iO'rpi'Trooc, hi vooZvrai. But this, I fear, will not serve Mr B/s turn. The very phrase and manner of expression used in this question, the plain intimation that is in the forehead thereof of its author's going off from the common received interpretation of these attributions unto God, do abundantly manifest that it is their proper significancy which he contends to fasten on God, and that the affections mentioned are really and properly in him as they are in us. This being evident to be his mind and in- tendment, as we think his anthropopathism in this query not to come short in folly and madness of his anthropomorphitism in that foregoing, so I shall proceed to the removal of this insinuation in the way and method formerly insisted on.
Mr B.'s masters tell us "That these affections are vehement com- motions of the will of God, whereby he is carried out earnestly to the object of his desires, or earnestly declines and abhors what falls not out gratefully or acceptably to him."'' I shall first speak of them in general, and then to the particulars (some or all) mentioned by Mr B. :—
First, In general, that God is perfect and perfectly blessed, I sup- pose will not be denied ; it cannot be but by denying that he is God.^ He that is not perfect in himself and perfectly blessed is not God. To that which is perfect in any kind nothing is wanting in that kind. To that which is absolutely perfect nothing is wanting at all. He who is blessed is perfectly satisfied and filled, and hath no farther desire for supply. He who is blessed in himself is all-sufficient for himself. If God want or desire any thing for himself, he is neither perfect nor blessed. To ascribe, then, affections to God properly (such as before mentioned), is to deprive him of his perfection and blessedness. The consideration of the nature of these and the like affections v.'ill make this evident.
1. Affections, considered in themselves, have always an incomplete, imperfect act of the will or volition joined with them. They are something that lies between the firm purpose of the soul and the execution of that purpose.^ The proper actings of affections lie be- tween these two ; that is, in an incomplete, tumultuary volition. That God is not obnoxious to such volitions and incomplete actings of the will, besides the general consideration of his perfections and blessed- ness premised, is evident from that manner of procedure which is ascribed to him. His purposes and his works comprise all his act- ings. As the Lord hath purposed, so hath he done. " He worketh all things after the counsel of his own will." " Who hath known his
> " Voluntatis divince commotiones, prsescrtim vehementiores, seu actus cjusmodi, quibus voluntas vchementius vel in objectuni suum fertui-, vel ab eo refugit, atque ab- iioiTct," etc. — Crell. de Deo : seu Vera Rclig., cap. xxix. p. 295. Vid. etiam cap. xxx., xxxi.
' Deut. xxxii. 4 ; Job xxxvii. 16; Pom. i. 25, ix. 6 ; 1 Tim. i. 11, yi. 15.
' CrcU. de Deo, ubi supra.
110 VINDICIiE EVANGELIC^.
mind? or who hath been his counsellor ? Of him, and through him, and to him, are all things."^
2. They have their dependence on that vjherewith he in whorrb they are is affected; that is, they owe their rise and continuance to something without him in whom they are. A man's fear ariseth from that or them of whom he is afraid ; by them it is occasioned, on them it depends. Whatever affects any man (that is, the stirring of a suitable affection), in all that frame of mind and soul, in all the volitions and commotions of will which so arise from thence, he de- pends on something without him. Yea, our being affected with some- thing without lies at the bottom of most of our purposes and resolves. Is it thus with God, with him who is I AM? Exod. iii. 14 Is he in dependence upon any thing without him ? Is it not a most eminent contradiction to speak of God in dependence on any other thing? Must not that thing either be God or be reduced to some other with- out and besides him, who is God, as the causes of all our affections are? " God is in one mind, and who can turn him? what his soul desireth, that he doeth," Job xxiii. 13.
3. Affections are necessarily accompanied ivith change and mu- tability; yea, he who is affected properly is really changed; yea, there is no more unworthy change or alteration than that which is accompanied with passion, as is the change that is wrought by the affections ascribed to God. A sedate, quiet, considerate alteration is far less inglorious and unworthy than that which is done in and with passion.^ Hitherto we have taken God upon his testimony, that he is the "Lord, and he changeth not," Mai. iii. 6; that "with him there is neither change nor shadow of turning;" — it seems, like the worms of the earth, he varieth every day.
4. Many of the affections here ascribed to God do eminently de- note im2)otence; which, indeed, on this account, both by Socinians and Arminians, is directly ascribed to the Almighty. They make him affectionately and with commotion of will to desire many things in their own nature not impossible, which yet he cannot accomplish or bring about (of Avhich I have elsewhere spoken) ; yea, it will appear that the most of the affections ascribed to God by Mr B., taken in a proper sense, are such as are actually ineffectual, or commotions through disappointments, upon the account of impotency or defect of power.