ThePerfectionsofGod

byWILHELMUSàBRAKEL

TableofContents

TheNamesofGod

TheNameJEHOVAH

TheNameELOHIM

TheEssenceofGod

TheAttributesofGod

ThePerfectionofGod

TheEternityofGod

TheInfinityandOmnipresenceofGod

TheSimplicityofGod

TheImmutabilityofGod

TheCommunicableAttributesofGod

TheKnowledgeofGod

TheWillofGod

OurConductandGod'sWill

TheHolinessofGod

TheGoodnessofGod

TheLoveofGod

TheGraceofGod

TheMercyofGod

TheLongsufferingofGod

TheRighteousnessorJusticeofGod

ThePowerofGod

TheDutyoftheChristiantoReflectupontheAttributesofGod

DirectionsforReflectingupontheAttributesofGod

We considered in the previous chapter the two principal sources fromwhich the knowledge of God may be derived: nature and the HolyScriptures.We will now proceed with a consideration of God Himself.Thisisataskwhichwemustundertakewithtrembling,sothatontheonesidewemayavoidentertainingunbecomingthoughtsaboutGod,andontheothersidewemaybeproperly exercised in response toappropriateconsiderations of God.May the Lord guideme as I write andmayHerevealHimselftoeveryonewhoreadsthischapterorhears itread.Maythischapteralsobetotheestablishmentofprofessorsofthetruthandbea rebuttal against Socinians,Arminians, andotherproponents of error.Mostimportantly,mayitguideusinthewayofsalvation.

AsweconsiderthedoctrineofGod,wewilldiscussHisNames,Hisdivineessence,Hisattributes,andHisdivinePersons.Additionally,wewillalsoconsider theworks ofGod:His intrinsic and extrinsicworks aswell asHisworksintherealmofnatureandtherealmofgrace.

TheNamesofGod

InordertospeakaboutGodtoothers, it isnecessarytohaveawordtoindicateofwhomwearespeaking—althoughitshouldbeclearthatsuchdescriptionisnotneededtodistinguishGodfromothergodsasthereisbut one God. As it was sufficient for the first human to have but onename, "man," therebeingnoother creature likehim,andas theSaviorhadnoneedofanyothernamebut "Jesus," that is,Savior, therebeingbut one such Savior, likewiseGodhas noneed for any other namebut"God."

TheNameJEHOVAH

Although a name cannot possibly express the infinite Being, it haspleasedtheLordtogiveHimselfanamebywhichHewishestobecalled—anamewhichwouldindicateHisessence,themannerofHisexistence,andthepluralityofdivinePersons.Thenamewhichis indicativeofHisessence is Jehovah, it being abbreviated as Jah. The name which isindicativeofthetrinityofPersonsisElohim.Oftenthereisacoalescenceof these two words resulting in Jehovi. The consonants of this wordconstitute the name Jehovah, whereas the vowel marks produce thenameElohim.Veryfrequentlythesetwonamesareplacedsidebysideinthe following manner: Jehovah Elohim, to reveal that God is one inessenceandthreeinHisPersons.

TheJewsdonotpronouncethenameJehovah.ThispracticeofnotusingthenameJehovah initiallywasperhapsanexpressionof reverence,butlater became superstitious in nature. In its place they use the nameAdonai,anamebywhichtheLord is frequentlycalled inHisWord. Itsmeaning is "Lord." When this word is used in reference to men, it iswrittenwith the letterpatach,which is the short "a" vowel.When it isusedinreferencetotheLord,however,theletterkametzisused,whichisthe long "a" vowel. As a result all the vowels of the nameJehovah arepresent.Toaccomplishthisthevowel"e"ischangedintoachatef-patachwhich is the shortest "a" vowel, referred to as the guttural letteraleph.Our translators, to give expression to thenameJehovah, use thenameLord, which is similar to the Greek wordkurios, the latter being atranslation of Adonai rather than Jehovah. In Rev 1:4 and 16:5 theapostleJohntranslatesthenameJehovahasfollows:"Himwhichis,andwhichwas,andwhichistocome."Thisonewordhasreferenceprimarilytobeingoressence,whilehavingthechronological connotationofpast,present,andfuture.Inthiswaythisnamereferstoaneternalbeing,andtherefore the translation of the name Jehovah in the French Bible isl'Eternel,thatis,theEternalOne.

ThenameJehovahisnottobefoundatallintheNewTestament,which

certainly would have been the case if it had been a prerequisite topreservethenameJehovahinalllanguages.TomaintainthatthisnamecannotbepronouncedinGreekconfirmsourviewratherthanrendersitineffective. Even though the transliteration of Hebrew words wouldconflict with the common elegance of the Greek language, it isneverthelessnotimpossible.SincetheycanpronouncethenamesJesus,Hosanna,Levi,Abraham, andHallelujah, they are obviously capable ofpronouncing the name Jehovah. I am not suggesting that the nameJehovahmaynotbeused,butonemaynotmakeitsuseaprerequisite,asif itsusewere indicativeofahigher levelof spiritualityandof superiorwisdom.ItiscarnaltousethisNametodrawattentiontoone'sself,andtherebytodisplayone'stheologicalsentiments.Jehovahisnotacommonname,suchas"angel"or"man"—nameswhichcanbeassignedtomanybyvirtueofbeingof equal status.On the contrary, it is aproperNamewhichuniquelybelongstoGodandthustonooneelse,asistrueofthenameofeverycreature,eachofwhichhashisownname.

Question:DoesScriptureeverassignthenameJehovahtoacreature,oristhisnameuniquelyGod'sown?

Answer:TheSocinians, inordertoavoidconcedingthattheLordJesustrulyisGod,maintainthatothersarealsocalledbythisname.Wedenythis, however; we maintain that this name uniquely belongs to God.Therefore no one but God alone may be called by this name. Thisbecomesevidentfromthefollowing:

First,itisevidentwhenexaminingthecompositionoftheword.Linguistsmaintain that this name has all the characteristics of a proper name.Therefore itneverhasanything incommonwithordinarynames.SinceGodiscalledbythisnameitisthereforeofnecessitythepropernameofGod.

Secondly,thisnamealsocannotbeapplicabletoanyoneelsebuttheLordGod, because it has reference to an eternal Being who is perpetuallyunchangeableandtheoriginofallbeings.

Thirdly,theLordappropriatesthisnameasbelongingexclusivelytoHim."IamtheLord;thatisMyName:andMyglorywillInotgivetoanother"

(Isa42:8);"TheLordisHisname"(Exod15:3);"...andtheyshallsaytome,WhatisHisName?whatshallIsayuntothem?AndGodsaiduntoMoses,IAMTHATIAM...IAMhathsentmeuntoyou"(Exod3:13-14).

These words express the meaning of Jehovah, since Jehovah is aderivativeoftheverbalexpression"Iam.""ButbyMynameJEHOVAH

wasInotknowntothem"(Exod6:3).ThisdoesnotmeanthattheLordwas not known by the name Jehovah prior to this time, for even Evealready calledHimby this name: "I have gotten aman from theLord"(Gen4:1).

However, the Lord had not caused them to experience themeaning ofthis name—thatHe remains the same and is immutable regardingHispromises. They would now observe this as He would lead them out ofEgyptandbringthemintoCanaan.

Objection#1.Createdangelsarealsocalledbythisname."Andshecalledthe name of the Lord that spake unto her, Thou God seest me" (Gen16:13).Hewhospoketoherwasanangel,forheispreviouslyreferredtoassuch.

Answer:(1)ItiscrediblethatHagarwascognizantofthefactthateitheraprophetoranangelhadbeensenttoherbyGod,andthusconsideredthesewordsashavingbeenspokenbyGodHimself.Forsimilarreasonsthe shepherds of Bethlehem also stated, "Let us now ... see this thingwhichiscometopass,whichtheLordhathmadeknownuntous"(Luke2:15).ThusHagarwasnotoftheopinionthattheangel'snamewas"ThouGodseestme,"butattributedittotheLordwhobymeansofthisservantspoketoher.

(2)Itwas,however,undoubtedly theverySonofGodwhoprior toHisincarnationfrequentlyappearedinhumanformandwho,inreferencetoHismediatorialoffice,iscalledthe"AngeloftheLord,"the"AngeloftheLord'spresence,"andthe"Angelofthecovenant."HestatesinGen16:10,"I will multiply thy seed exceedingly." This obviously cannot beaccomplishedbyacreatedangel,butbyGodalone.ThusHagarreferredto Jehovah who spoke to her as "Thou God seest me," whether she

perceived that thiswasJehovahHimselforwhethershe identifiedHimassuchbymeansofthemessengerwhichspoketoher.

Objection#2. InGen 18 it is recorded that anangel came toAbraham,whoneverthelessisreferredtoasJehovahonseveraloccasions.

Answer:ItwastheuncreatedAngel,theSonofGodHimself.

(1)He isexpresslydistinguishedfromtheother twoangelswhoarenotcalledbythenameJehovah.ThisistrueforHimalone.

(2) TheAngel, beingJehovah, knew about Sarah's laughter in her tent(verse 13). He prophesied the birth of Isaac which from a naturalperspective was impossible (verse 10). He knew that Abraham wouldcommand his children and his household to keep the way of the Lord(verse19).AlltheseincidentscanbeattributedonlytoGod.

(3)AbrahamacknowledgedHim tobe the Judgeof all the earth (verse25)whileworshippingandsupplicatingbeforeHimwithutmosthumility(verse27).

Objection#3.Mosescalledthealtarwhichhebuilt,Jehovah."AndMosesbuiltanaltar,andcalledthenameofitJehovahnissi"(Exod17:15).

Answer:Suchanopinionisexpresslycontrarytothetext.ItisnotstatedthathecalledthealtarJehovah,forotherwisehewouldhaveterminatedhis statement at that point. Rather, he states, "Jehovahnissi," that is,"Jehovah ismy banner." As impossible as it is that he called the altar"banner," so impossible is it that he called it Jehovah. It was a verbalsymbol which he appropriated to the altar—similar to the manner inwhichproverbsareplacedovergatewaysanddoors.BythishewishedtoindicatethattheLord,theGodofthecovenant,wastheirhelp,ofwhichthealtar,atypeoftheLordJesus,wastangibleevidence.

Objection #4. The church is called by the name Jehovah. "... and thename of the city (that is, Jerusalem) from that day shall be" JehovahShamma,"TheLordisthere"(Ezek48:35).

Answer:Itisanexpressionwhichisusedinreferencetothechurchand

inviewofthisitisstatedconcerningher,"TheLordisthere."

GoddwellsamongherwithHisprotectionandblessing.

TheNameELOHIM

The name which refers to God's manner of existence or His divinepersonhoodisElohim,whichisequivalenttotheGreekwordTheos,andtheEnglishwordGod.ItisrarelyencounteredinitssingularformEloah,andneverinadualsense.Itisgenerallyencounteredinitspluralform,that is, referring to two or more. This word is generally used inconjunctionwithasingularverb,asistrueinGen1:1,"InthebeginningElohim created," this being in reference to one God existing in threePersons (1 John 5:7). A verb, an adjective, or a noun, however, arefrequently placed in apposition to the word Elohim when used in itspluralform,towhichanaffixumpluralisnumeriisadded.Thisbecomesevidentinthefollowingpassages:AndElohim,thatis,GodsaidNa'aseh:"Let us make man" (Gen 1:26); WhenElohim hith'u, "caused me towander" (Gen20:13);ElohimKedoshim, "isanholyGod" (Josh24:19);RemembernowBoreecha,"thyCreator"(Eccles12:1);Bo'alaich 'osaich,"thyMaker is thineHusband"(Isa54:5);"IamtheLord"Eloheka, "thyGod"(Exod20:2).

Elohimisnotacommonnametowhichothershaveequalclaim,butitisapropernameexclusivelybelongingtoGod.ThereisnoonebuttheLordwho, as Elohim, exists in three Persons. In a metaphorical sense,however, it is also used in reference to others. Idols are called by thenameElohim due to the veneration and servicewhich idolworshippersafford them.Angels are calledby thisname since they reflect the gloryand power of God. Governments are called by this name due to theterritoryallottedthemoverwhichtheybearruleandwherebytheyreflectGod'ssuprememajesty.Manyothernames,descriptiveandexpressiveofGod's perfections, are attributed to Him in Scripture such as theAlmighty,theMostHigh,theHolyOne,etc.

TheEssenceofGod

From the names of God we now proceed to the essence of God—HisexistenceasGod.ButwhatshallIsayconcerningthis?JacobonceaskedtheLordHisname,thatis,togiveexpressiontoHisessence,forinearlyhistoryitwascustomarywhenassigningnamestogiveexpressiontotheessence of a matter. He received the following answer, however:"WhereforeisitthatthoudostaskafterMyname?"(Gen32:29).Goddidnot wish him to penetrate any further into the mysteries of God. Inresponding toManoah the Lord said, "Why askest thou thus afterMyname,seeingitissecret?"(Judg13:18).InIsa9:6weread,"HisnameisWonderful."You,whopretendtohavesomeknowledgeofGod,tellme,"WhatisHisnameandwhatisHisSon'snameifthoucansttell?"(Prov30:4).AllIcansayisthattheessenceofGodisHiseternalself-existence.WhenMosesaskedwhatheshouldtellthechildrenofIsraeliftheyaskedhimastowhohadsenthim,theLordresponded,EhjehAscherEhjeh:IAMTHATIAM.Headdedtothis,"Thusshaltthousayuntothechildrenof Israel, Ehjeh, I AM hath sent me to you" (Exod 3:14). Job saidconcerning the Lord in chapter 12:16, "With Him is strength andwisdom"—Toeschia or essence. This is a derivative of jashah, which inturn is derived from jeesch, and is expressive of steadfastness andcontinuity.

IntheNewTestamentthis isexpressedbymeansofthewordstheiotés,andtheotés,bothofwhicharetranslatedas"Godhead"inRom1:20andCol2:9.Additionallytherearephusis,whichistranslatedas"nature"inGal4:8,andmorphéwhichistranslatedas"form"inPhil2:6.

WhoeverwishestoknowmoreconcerningGod'sessenceshouldjoinmeinworshipaswecloseoureyesbeforethisunapproachablelight.Itisinsomemeasure revealed to the soul; however, we can only perceive theuttermostfringesofHisBeingbyreflectinguponthedivineattributes.Atthispointwewilldigressfromthecustomarymannerinwhichwetreatoursubjectmatter.Wewillnotpainstakinglydealwithobjections,lestwegivesomeonetheopportunitytoentertainthoughtsaboutGodwhichare

unbecoming, and thus imitate in this respect both the Socinian andheathenandtheirfollowers.Wewillneverthelessdealwithandrespondto objections in a very discreet manner by presenting the truth in anexpositoryandaffirmativemanner.

TheAttributesofGod

Ourgiftoflanguagebelongstotherealmofthephysical.Ourwordsandexpressions are derived from terrestrial objects. It is therefore awondrousrealityaswellasamanifestationofdivinegoodnessthatman,inusingsoundswhichareexpressiveofthatwhichistangible,isabletogive an explanation aboutdivine and spiritualmatters bymeans of thevehicleof language.Ourmind,being finiteandhaving limitedcapacity,mustfunctionintherealmofconceptsandideasbeforecomprehensioncan occur. It is the goodness of God that He adjusts Himself to ourlimited ability to comprehend. Since a harmonious concept of God—whichwould include all that could be said and thought aboutHim—isbeyondourcomprehension,itpleasesGodbymeansofvariousconceptsand ideas tomakeHimself known toman. These conceptswe describeand designate from a human perspective as God's essential attributes.This designation pertains to the various objects towards which GodengagesHimselfandthedeedswhichHeperforms.WeunderstandtheseattributestobeonefromGod'sperspective,however,suchthattheycanneither be divorced from the divine Being nor essentially and properlyfromeachotherastheyexistinGod,butarethesimple,absoluteBeingofGodHimself.We,however,relatetheseattributesasdistinctentitiesbythemselves. Justice and mercy are one in God, but we differentiatebetween them in reference to the objects towards which they aremanifested,andtheeffectsofthesemanifestations.OurGodisinimitableandincomprehensibleinHisperfection,andconsequentlyissimpleandindivisible. In God there can be no differentiation between variousmatters, for whatever would be essentially distinct from God wouldrenderHim imperfect.Our limitedcomprehensionmustdealwitheachmatterindividually,however,andthusweassigndistinctnamestoeachattribute.WhateverwearecapableofcomprehendingconcerningGodisaccording to truth and is consistent with His Being, but our finiteunderstandingcannotpenetrateitsperfectionandinfinity.

TheattributesorperfectionsofGodaregenerallydistinguishedasbeingcommunicable and incommunicable. All God's attributes, being His

simple,essentialBeingitself,areequallyincommunicableasfarastheirnature isconcerned.Thisdistinction ismerelymade for thepurposeofcomparison.Godhascreatedman inHis imageand likeness andagainrenews fallen, but elect, sinners according to that image,making themanew partakers of the divine nature. This does not imply that such asinnerbecomesdivineandisapartakeroftheverybeingandattributesofGod.FromadivineperspectiveGodisincommunicable,andfinitemanfromhisperspectivecannotcomprehendGod'sBeing,theGodheadbeinginfinite,simple,andthusindivisible.Therefore,ifmaninsomemeasurewereapartakerofthedivineBeingitselforofoneofthedivineattributes,he would consequently be a partaker of the entire Godhead itself, andthus man would be God. However, when we speak of the image andlikenessofGodinman,wearemerelyreferringtoareflectionofsomeofGod's attributes,which are infinite, indivisible, and incommunicable inGod Himself. There is some measure of congruency between theseattributesandtheimageofGodinman;however,notasiftherewerefullequality,butmerelybywayoffaintsimilitude.

Nevertheless, some attributes are such that not even the faintestreflectionof themcanbe observed in a reasonable creature.This beingtrue, they are denominated incommunicable attributes. Some o f theattributesofGodofwhichthere isareflectionandfaintresemblance inman are therefore denominated communicable attributes. Theincommunicable attributes include the following: perfection or all-sufficiency, eternity, infinity or omnipresence, simplicity, andimmutability. The communicable attributes are those attributes whichrelate to intellect, will, and power. We shall discuss each of theseindividually in order to demonstrate what manner of God our God is,whomweserve.

ThePerfectionofGod

Theperfectionofthecreatureconsistsinthepossessionofameasureofgoodness which God has given and prescribed to all His creatures. Allcreatures,whateverthedegreeoftheirperfectionmaybe,aredependentuponanexternalsourcefortheirbeingandwell-being.God'sperfection,however,excludessuchapossibility,asHehasnoneedofanything.NoonecanaddtoorsubtractanythingfromHisbeing,neithercananyoneincrease or decrease His felicity. His perfection consists in His self-sufficiency, His self-existence, and that He is the beginning—the first(Rev 1:8).His all-sufficiency iswithin and forHimself, theEl Shaddai,the All-sufficient One (Gen 17:1). "Neither is worshipped with men'shands,asthoughHeneededanything"(Acts17:25);"Isitanypleasuretothe Almighty, that thou art righteous? or is it gain to Him, that thoumakest thy ways perfect?" (Job 22:3). "My goodness extendeth not toThee"(Ps16:2).

Thusthere isnocommongroundbetween theperfectionofGodandofcreatures—except in name. That which is in man is contrary to theperfection of God, however, and thus the perfection of God is anincommunicable attribute of God. The salvation of man consists inknowing, honoring, and servingGod. Such is ourGod,whonot only isallsufficient in Himself but who with His all-sufficiency can fill andsaturate the soul to such an overflowing measure that it has need ofnothingelsebuttohaveGodas itsportion.Thesoulsofavoredis filledwith such light, love, and happiness, that it desires nothing but this."WhomhaveI inheavenbutThee?andthere isnoneuponearththatIdesirebesideThee"(Ps73:25).

TheEternityofGod

Weinsignificant human beings are of yesterday, have a beginning, andexistwithinthecontextoftimewhichprogressesinasequentialfashion.We cannot even begin to comprehend eternity. Byway of negation,weseektocomprehendeternitybycomparingitwithtime,statingthatitiswithoutbeginning,continuation,andend.Ifwegobeyondthisinseekingto comprehend the "how"and the "why,"we shall spoil it for ourselvesandbeindarkness.IfwewishtoconsidertheeternityofGodwithinthecontext of our conception of time, then we will dishonor God andentertain erroneous notions concerning Him. All that relates to andresembles time, and all that we denominate as eternal in a figurativesense, must be totally excluded from our concept of God. We callsomethingeternalwhich,

(1)continuesuntilithasfulfilleditspurpose.Inthiscontextcircumcisionisreferredtoasaneternalcovenant."...andMycovenantshallbeinyourfleshforaneverlastingcovenant"(Gen17:13).ThismeansthatitwouldlastuntilthecomingoftheLordJesuswhoistheembodimentofalltheceremonies,inwhomallshadowshadtheirfulfillmentandconsequentlyno longer have a function. It can also be interpreted tomean that thiscovenant,beingconfirmedbycircumcision,isaneternalcovenant.

(2)Thewordeternitycanalsobeexpressiveofthedurationofaconditionwhichisinforceaslongasmanlives."...heshallbethyservantforever"(Deut15:17).

(3)Thewordeternity canalso refer to something thathas stabilityandendures.Inthiscontexthillsarereferredtoasbeingeternal(Deut33:15;cf.Gen49:26).

(4)Thewordeternity isused in reference to thatwhichwillneverend,such as felicity in the hereafter. "I give unto them eternal life" (John10:28).

We use the word eternity in reference to all these things. There is,

however, neither commonality nor resemblance with the absoluteeternityofGod.Wecannotrefertoitanydifferentlythantodefineitasthe existence of God which is without beginning, continuation, andending, all of which are simultaneously true. This is expressed in thewordJehovah, which defines a being for whom the past, present, andfutureareasimultaneousandconcurrentreality—HeistheOnewhois,whowas,andwhoshallbe.God'sBeingiseternityandeternityisGod'sBeing.Itisnotfortuitousastimeisinrelationtothecreature.TherecanbenochronologywithintheBeingofGodsinceHisBeingissimpleandimmutable. Such likewise cannotbe true in reference toGod's eternity;eternityistheveryBeingofGod.TheHolyScripturesrefertoGodastheeternalGod."AndAbraham...calledthereonthenameoftheLord,theeverlasting God" (Gen 21:33); "The eternal God is thy refuge" (Deut33:27).ItisstatedconcerningGodthatHeisthebeginningandtheend(Rev 1:8). Even though these are distinguished in God, they are asimultaneous reality. There is no intervening time nor anything thatremotely resembles the progression of time. "... from everlasting toeverlasting, Thou art God" (Ps 90:4); "with whom is no variableness,neithershadowofturning"(James1:17);"Theyshallperish ...butThouartthesame"(Ps102:26-27);"ForathousandyearsinThysightarebutasyesterdaywhen it ispast" (Ps90:4).ThusweconcludethatGodandtimehavenothingincommon.

Even when years and days, or past and present time are attributed toGod,andHeiscalledtheAncientofDaysandothersimilar

expressions,such ismerely done fromman's viewpoint. The reason forthis is that we, insignificant human beings incapable of thinking andspeakingabouteternityinafittingmanner,maybywayofcomparison—whichinreality isaveryunequalcomparison—comprehendasmuchofeternityas isneedful forus toknow.Nevertheless, indoingsowemustfullydivorceGodfromtheconceptoftime.

Godunchangeablyexistswhiletimeisinprogression.Godwasyesterday,istoday,andwillbetomorrow.However,Goddoesnotmeasuretimeasthecreaturemeasurestime,asHetranscendstimeandisexternaltotheconcept of time. If He has wrought something in the past, will do ittomorrow,orisactiveatthepresentmoment,thisdoesnotsuggestthata

changeoftimeoccursinGod.SuchanapparentchangemerelyrelatestotheobjectsofHisactivityandthepurposeswhichHehasaccomplished.

Therefore, do not elevate yourself beyond the reach of yourcomprehension, and do not limit God by your human conceptions.Acknowledge and believe God to be the One who dwells inincomprehensible eternity; lose yourself in this eternity; worship thatwhichyoucannotcomprehend;andwithAbrahamcalluponthenameoftheeternalGod.

TheInfinityandOmnipresenceofGod

Abeing,beitofaspiritualoracorporalnature,isconsideredfiniteifitsexistence has well-defined parameters. Such is true for the entirestructureofheavenandearthaswellasofeveryindividualcreature.Theworldisfinite,andeventhoughthereisnoothercelestialbodybywhichthe parameters of the earth are defined, preventing it from expandingitself beyond its current limits, these parameters are neverthelessdeterminedbyitsownmass.Theearth'smeasurementfromitscentertoits circumference is well-defined, and beyond this circumference isnothing but space which itself has its own parameters. God's Being,however,isinherentlywithoutanyparameters,neitherareanyimposeduponHimexternallyandthusGodinHisBeingisinfiniteintheabsolutesenseoftheword.

Occasionally, when referring to something of which the limits are notknown,werefertoinfinityinahypotheticalsense,aswhenwespeakofthe total number of grains of sand, blades of grass, or stars. We alsodefineasinfinitethattowhichsomethingcanalwaysbeadded,whichforinstance is true of a number. Regardless of how long one counts, theultimate sumwill either be even or uneven, a realitywhich changes assoon as one number is added—even if you were to count during yourentirelifetime.WhenwedefineGodtobeinfinite,however,wedosointhe literal sense of theword, thereby conveying thatHis Being is trulywithout any parameters or limitations. His power is infinite, Hisknowledgeisinfinite,andHisBeingisinfinite;anditisthislattertruthwhichwearediscussinghere.

Eternitybeingan incomprehensibleconcept forusascreaturesof time,as local and finite creatureswe are equally incapable of understandingGod's infinity.Werelate to infinityby thinkingofavastexpanse.God'sinfinity, however, excludes the concepts of quantity, dimension, andlocality. In order to have any comprehension of the infinity of God'sBeing,wemust, for instance,makeahypothetical comparison toavastexpansewhilesimultaneouslydenyingsuchtobecharacteristicofGod.

TheinfinityofGod'sBeingisalogicalconsequenceof,

(1) the perfection of God's Being. Whatever is limited and finite isimperfect,sinceexpansionofparametersimpliestheapproximationofahigher degree of perfection. Consequently, something without limits isbetterandexcelsinperfectionthatwhichhaslimits.

(2) It being evident that God is infinite in power—something whichcannotbeattributedtoafinitebeing.(3)GodHimselfbearingwitnesstothisbyHisSpirit:"GreatistheLord,andgreatlytobepraised;andHisgreatnessisunsearchable"(Ps145:3);"theheavenandheavenofheavenscannotcontainThee"(1Kings8:27).

One of the friends of Job expressed himself concerning God's infinity,bothastoHisknowledgeandHisBeing."Canstthoubysearching

findoutGod?canstthoufindouttheAlmightyuntoperfection?It isashighasheaven;what canst thoudo?deeper thanhell;what canst thouknow?Themeasure thereof is longer than the earth, and broader thanthesea"(Job11:7-9).

Infinity and omnipresence are identical inGod.Whenwe speak ofHisomnipresence, however, we aremerely referring to the infinite God inregard to His presence at any given location.We are not defining Hisparameters aswewouldwith corporal entitieswhich havewell-definedspaciallimits.Heisalsonotlimitedasotherspiritualbeingsarewhocanbeonlyatoneplaceatonetime.Rather,thereferenceistothefact thatwithHisBeingHepermeateseverything,albeitnot ina local, corporal,anddimensionalsense.

God, by virtue of the hypostatic union in Christ, is in heavenwithHisglory,aswellasinHischurchwithHisgrace.HedwellsineverybelieverwithHislife-givingSpirit,andisinhellwithHisjustwrath.Heispresenteverywhereinthecreateduniverse,notonlybyvirtueofHispowerandknowledge—alsoinHisBeing,suchnotbeingpartialordimensional—butbecause His Being is infinite, simple, and indivisible. This is asincomprehensibleforthecreatureasisGod'seternity.WemustthereforeclosetheeyesofourunderstandingastothemannerofHisexistenceand

believe that God is such as He has revealed Himself in nature and inScripture.

Natureitselfinstructseverymaninthisregard,andespeciallythosewhoapply themselves with some diligence to become acquainted with Godandreligion.SuchpersonswillbecomeconsciousoftheomnipresenceofGodsothateveryonesimultaneously,regardlessofwhathislocationmaybe at any given time upon earth, not only will acknowledge God to beomnipotentandomniscientbutalsothatHeisnearhiminHisessentialpresence. Even intelligent men in the secular realm have expressedthemselvesforcefullyinreferencetothisreality.

Godstatesveryclearly inHisWord,"TheheavenisMythrone,andtheearth is My footstool" (Isa 66:1). When such a statement is made inreference to a king, it is indicative of his immediate and corporalpresence.Consequently, this is also truewhenGod refers toHimself insuchhumantermsinorderthatwemightunderstandandacknowledgethepresenceoftheveryessenceofGodbothinheavenandonearth."AmIaGodathand, saith theLord,andnotaGodafaroff? ...Donot I fillheavenandearth?"(Jer23:23-24)."... thoughHebenot far fromeveryoneofus:forinHimwelive,andmove,andhaveourbeing"(Acts17:27-28).AddtothesethetextswhichindicatethatGodnotonlyfillsheavenandearth,butinfinitelytranscendsboth(1Kings8:27).

When it is stated that God is in heaven, this does not exclude Hisomnipresence upon earth. Nowhere can God either be confined orexcluded. God manifests His glorious presence in a far more evidentmanner in heaven—it beingHis throne—than upon earth,which isHisfootstool.Byusing thismannerof speech the loftyandexaltedglorybywhich God transcends all creatures is made known to us. This isacknowledgedbymanwhenheprayerfullyliftshisheartandeyeupward,acknowledgingthereby thatGodalso is invisible andalien toall that isuponearth.

When it is stated that God was not present in the strong wind, theearthquake,and the fire,but rather ina still smallvoice (1Kings19:11-12), thereference isnot toHisessentialpresence,but to themanner inwhich He addressed Elijah and revealed Himself to Him. When it is

stated thatGod isnotwith someoneor thatHewouldnotgoup in themidstof Israel (Exod33:7), the reference is to themanifestationofHisfavorratherthantoHisessentialpresence.ItisnotunbecomingforGodtobepresentinvariousvileandoffensiveplacesforHispresence isnotcharacterized by corporal involvement, but He is present as theenergizing,preserving,andgoverningcause,justasHeisintheungodlyanddevilsasanavengingJudge.Thesunilluminateseverythingwithoutbeing contaminated in the least.Anobject cannot contaminatea spirit,much less the infiniteGod.WhateverGoddeemssuitable tobecreatedand to be governed,He also deems suitable forHis essential presence.God revealsHimself in theworldbymeansofHisworks,notasaGodwhoisafaroff,butasaGodwhoisinvisiblypresent.

Believer, since the Lord is always present with you, compassing yourpathwayandyourlyingdown,besettingyoubehindandbefore(Ps

139:3-5),becarefultorefrainyourselffromdoinganythingthatwouldbeunbecoming of His presence. Set the Lord always before you.AcknowledgeHim in all yourways. FearHim.Humble yourself beforeHim.Walk inall reverenceandhumilitybeforeHiscountenance, for tosin in the presence of God greatly aggravates the sin committed. Thepresenceofpeopleservesasarestraintagainstthecommissionofmanysins, and if the presence of God does not accomplish the same, onerevealshimself ashavingmore respect forpeople than for themajesticandholyGod.WhatadespisingandprovokingofGodthisis!Therefore,letyourreverence for thepresenceofGodpreventyoursinningagainstHimandletitmotivateyoutolivealifepleasingtotheLord.

On the other side, believer, let the reality of God's presence be yourcontinualsupportandcomfortinallthevicissitudesoflife.TheLordisathand;Heisafierywallroundaboutyou,andnoonewillbeabletotouchyoucontrarytoHiswill.Ifsomethingbefallsyou,seekrefugeinHimandencourage yourself with His presence. How this revived David's soul!"Yea,thoughIwalkthroughthevalleyoftheshadowofdeath,Iwillfearnoevil:forThouartwithme"(Ps23:4).TheLordispleasedtocomfortHis children in thismanner. "When thoupassest through thewaters, Iwill bewith thee; and through the rivers, they shall not overflow thee;when thou walkest through the fire, thou shalt not be burned, neither

shalltheflamekindleuponthee"(Isa43:2).

TheSimplicityofGod

As we can neither comprehend the eternity of God because we arecreaturesoftime,northenon-dimensionalinfinityandomnipresenceofGodbecausewearefiniteandlocalinnature,sowealso,beingcompositecreatures, are not able to comprehend the simplicity of God. Since wemust recognize, however, that all composition implies imperfection,dependency,anddivisibility,wemaynotthinkofGodasbeingcompositeeven in the remotest sense of the word. Thus, we acknowledge God ineveryrespecttobeperfectandofsingularessence.

Philosophersrecognizevarioustypesofcomposition,allofwhichwedenytobeapplicabletoGod.Amongtheseare:

First, a logical composition, (ex genere et differentia), that is, inreferencetogender,nature,anddistinction.Forexample,bothmanandbeast are animals as both have an animal nature in common and thusbelong to the animal kingdom. In addition to their animal nature,however, there is also something bywhich they are distinguished fromeach other. Man possesses reason in addition to his animal nature,whereas a beast is without reason and intelligence. However, God hasnothing in common with any creature, and by virtue of His Being,transcends all His creatures while remaining distinct from them.WheneverGodisreferredtoasaSpirit,theword"spirit"doesnotimplythatGodandangelshaveacommonnatureofwhichbothGodandangelswouldbeequalpartakers.Theresemblanceisoneofnomenclatureonly.God is called a Spirit in order that we would perceive Him as beinginvisible.

Secondly, a physical or natural composition, consisting of threeelements: substance and form, a subject and its incidentals, andindividualparts.

(1) Substance and form. Everything which has been created with atangible form has, in addition to the matter of which it consists,something which identifies such a created object to be gold, a tree, an

animal, or a human being. Far be it from us to entertain such notionsabout God who is without a body and infinitely removed from everypossible notion of any physical characteristics, no matter how he isviewedbyman.InordertodistinguishHimassuch,HeisreferredtoasaSpirit.SuchacompositionastosubstanceandformsimplydoesnotexistrelativetoGod.

(2)Asubjectanditsincidentals.Anangel,forexample,hasthenatureofanangel,and inaddition to thisnaturehasamind, intelligence,awill,holiness,andpower.Thesequalitiesarenot theangelhimself,but theyare complementary to his being. His being is the subject of thesequalities,makinghimcomplete.FarbeitfromustothinkofGodinsucha fashion. God is perfect in His Being and His perfection cannot beimproved upon in any way. All that may be discerned in God is GodHimself.Hisgoodness,wisdom,andomnipotenceisthegood,onlywise,andomnipotentGodHimself.

(3) Individual parts. Parts byway of composition constitute a whole—suchasistrueforobjects.SuchisclearlynotthecasewithGodforGodisaSpiritwhohasnothingincommonwithabody.Ifsuchwerethecase,therewouldbesomething lessthanperfectioninGod,asthecompositewholewouldbemorenearlyperfectthaneachindividualpart.Thirdly,ametaphysical or supernatural composition. Three aspects must beconsidered.

(1) Ex essentia et existentia, that is, there is an essential distinctionbetweentheessenceandtheactualexistenceofsomething.Itispossibletocomprehendtheonewithouttheother.Itispossibletodescribearoseandtocomprehendwhatitis,evenduringthewinterwhennorosesarepresent.Thus,wedistinguishbetweentheessentialnatureofaroseanditsactualexistence.God'sBeing,however,isHisactualexistence,andHisactual existence is His Being, a truth which is conveyed by His nameJehovah.Onecannotbedistinguishedfromtheotherandonecannotbecomprehendedwithouttheother,fortheyareone.

(2)Expotentiaetactu,thatis,thereisadistinctionbetweenthepotentialand the actual deed. In discussing potential, we distinguish betweenactive and passive potential. Active potential refers to the ability to

accomplish something, even though one is not accomplishing it at thetime.Inthecreaturesuchpotential isdistinguished fromthedeed,andtheexcellenceofacreatureinactionsupersedesthatofonewhohasthepotential for such activity. Such, however, is not the casewithGod; inHim the potential for activity and the act itself are one. God is onesingular, active force.Distinction and change in this realm can only beperceived in the creaturewhichhasbeen created, ismaintained, and isgoverned. Such, however, is not true for God who is the Creator,Maintainer, and Governor. Latent potential—or to express it in moreintelligible language—the possibility of existence, is to be found increaturesonly,suchbeingtrueinathreefoldmanner.Inthefirstplaceitreferstosomethingwhichasyetdoesnotexistbutwhichbyvirtueoftheexertion of effort could be brought into existence. It also refers tosomethingwhichalreadyexists,butwhichbytheexertionofeffortcanbechanged. Thirdly, it refers to something that can be annihilated. It isobviousthatallofthisdoesnotapplytoGod.

(3)Exessentiaetsubsistentia,thatis,thereisadistinctionbetweenthenature or being and the existence or personhood. Subsistentia or themannerofexistence iscomplementary to theexistenceofabeing itself,bywhich it possesses somethingwhichmakes it uniquely distinct fromanotherbeing,havingauniqueexistenceof itsown.Thus,we concludethe manner of existence to presuppose a being. Suppositium, or theexistence itself, refers to thatwhich can innowisebe communicated tosomeone else, nor can exist in someone else either in part or form.Something having such a distinct existence and being endowed withreasonwerefertoasaperson.Apersonisanindivisibleandindependententityendowedwitharationalnature.ApersoniseitherahumanbeingsuchasJohn,Peter,orPaul;oranangelsuchasGabrielorMichael;oradivinePerson,suchastheFather,theSon,ortheHolyGhost.

In every created person there is a composition of essence, actualexistence,andmannerofexistence.Oneisnotthesameastheother,butisdistinguishedfromtheother.Consider,forinstance,thehumannatureofChrist,inwhichwecandiscernbothessenceandactualexistence,butnotahumanpersonality.AssuchithasitsexistencewithinthePersonofthe Son of God, for otherwise Christ would consist of two persons: a

human and divine person. He is, however, one divine Person. In Godthere is no composition of being and personhood, as every form ofcomposition implies imperfection. Each divine Person is not to bedistinguishedfromeither thedivineBeingor fromtheotherPersonsaswewoulddistinguishbetweenvariousmatters,norasbetweenamatterandthemannerinwhichitfunctions,suchbeingdistinctfromthematteritself.Weinsignificanthumanbeings,however,trytocomprehendthisbyrelatingtoordefiningamannerofexistence.Thisdoesnotindicatethatthere is composition inHisBeing,butmerely enablesus to distinguishbetween various matters related to God's Being. Whatever we cannotcomprehend of it, we believe and worship, as it pleases God to revealHimself in such a fashion. Believers, being illuminated by the Spirit ofGod, know as much concerning this attribute as is necessary to causethemtoadoreandglorifyGod,aswellas toexperience joy,confidence,andsanctification.

ScripturemakesreferencetothissimplicitywhenreferringtoGodinanabstractmannersuchaswhenitspeaksoftheGodhead,divinity,orwhenitreferstoGodaslight,"Godislight"(1John1:5);truth,"Godoftruth"(Deut 32:4); and love, "God is love" (1 John 4:8). None of this can bestatedconcerningacreature.

WhenmanisreferredtoashavinghisorigininGod,belongingtoGod'sgeneration,beingGod'sson,orbeingapartakerofthedivinenature,andwhenGodissaidtobetheFatherofspirits,thisdoesnotimplythatmanis of the same essence asGod, as thiswouldmean thatGod's Being iscommunicable. In such cases the reference is to creation andregeneration by whichman receives some resemblance to some of theattributesofGod.ThiscreativeactdoesnotbringaboutachangeinGodbutinthecreature.

Similarly, thedecrees,whenviewedinternally inGod,arethedecreeingGodHimself.AlsotherelationshipwhichGodestablishesrelativetoHiscreatures does not imply a change or composition within God, as thisrelationshipismerelyexternalandaddsnothingtotheessenceofGod'sBeing.Wheneverhumanlimbs,hands,eyes,andamouthareattributedtoGod, such human terminology occurs in order that we insignificanthuman beings may comprehend the operations of God by comparing

themto themanner inwhichweuse those limbs,etc.Wheneveranger,love, and similar passions are attributed to God, we must have theconsequences and results in view such as occur when we have similarpassions.

TheImmutabilityofGod

Mutability has reference either to a created entity, to incidents orcircumstances, or to the will. Every creature in one way or another issubject tochangeandhaswithin itself thepotential forchangeor tobechanged.TheLordourGod,however, is absolutely, and inall respects,immutable inbothHisessenceandHiswill.Yes,eventhepossibilityofchangeisutterlyforeigntoGod.Thisisevidentfromthefollowing:

First,itisconveyedbythenameofGod,Jehovah,whichmeans"eternalBeing."BymeansofthisnameGodshowsHimselftobe immutable."...butbyMynameJEHOVAHwasInotknowntothem"(Exod6:3),thatis,I havemade a promise to them concerning Canaan, which, however, IhavenotfulfilledintheirtimeandhavenotshowntotheminverydeedthatIamimmutable,butIwillnowshowtoyouthatIamJehovah, theimmutableGod,byfulfillingmypromisetoyou,theirseed.

Secondly,addtothistheseandsimilartexts."OfoldhastThoulaidthefoundationoftheearth:andtheheavensaretheworkofThyhands.Theyshallperish,butThoushaltendure:yea,allofthemshallwaxoldlikeagarment;asavestureshaltThouchangethem,andtheyshallbechanged:butThouartthesame,andThyyearsshallhavenoend"(Ps102:25-27);"ForIamtheLord,Ichangenot"(Mal3:6);"TheFatherof lights,withwhomisnovariableness,neithershadowofturning"(James1:17);"God,willing more abundantly to shew unto the heirs of promise theimmutabilityofHis counsel, confirmed itbyanoath" (Heb6:17); "AndalsotheStrengthofIsraelwillnotlienorrepent:forHeisnotaman,thatHeshouldrepent"(1Sam15:29);"FortheLordofhostshathpurposed,andwhoshalldisannulit?andHishandisstretchedout,andwhoshallturnitback?"(Isa14:27).

Thirdly,thefollowingreasonsalsomaketheimmutabilityofGodevident.Allchangeoccurseitherbecausetheprincipleofchangeisinherentinus,or because our nature is such that someone else is capable of bringingaboutachangeinus.

God, however, is eternal, transcendent, and the original cause of allthings.Allchangeiseithertheresultofalackofwisdom,theperceptionof which necessitates a response to the error one has made inconsequenceof this;or it isprecipitatedbya lackof foreknowledge,bywhichone couldnot anticipatewhatwouldbe encountered and thus isconfronted with the unexpected. God, however, is supreme WisdomHimself,theonlywiseGod,whohasforeknowledgeconcerningallthings."Knownunto God are all His works from the beginning of the world"(Acts15:18).Heiscognizantofallthatmanwilldoorrefrainfromdoingby the exercise of his freewill, asman in all hismotions is dependentupon God. He knows our thoughts from afar, our downsitting anduprising,aswellasourspeakingandsilence.Changecanalsooccurwhenwe lack the ability to carry out our intent, being unable to overcome agivenobstacle.God,however,istheAlmighty,wonderfulincounselandexcellent in working; consequently, not even the minutest change cantakeplacewithGod.

Additionally, it should be considered that if God were to change, HewouldimproveHimselforgaininwisdom.Neitherpossibilitycan

beentertainedconcerningGodasHealwaysisandremainstheinfinitelyperfectOne.

ItisaccordingtoGod'swillthatcertainthingswillchange.This,however,doesnotbringaboutachangeinHiswill.Whenrepentanceisattributedto God, this does not suggest a change in God Himself, but rather achangeinactivity(incomparisontoapriormoment)towardstheobjectsof that activity, this change being according to His immutable decree.WheneverGodissuesapromiseorathreatwhichHedoesnotcarryout,thismerelyindicatesthattherewasacontingency,eitherexpresslystatedor implied, which would determine whether or not the circumstanceswould take place. This factwas already known toGod by virtue ofHisomniscienceandHis counsel.The fact thatGod isCreator,Maintainer,Governor, and Reconciler, and is a Father, does not indicate that anychange occurs in God, but rather in the creatures. It conveys therelationship which God thereby establishes with His creatures. Thisrelationship,however,doesnotsuggestachangeintheparties involvedinthisrelationship.

SinceGodisimmutable,howyoushouldfear,unconvertedsinner!Forallthethreateningsand judgments,both temporalandeternal,withwhichyouhavebeenthreatened,willcertainlyandunavoidablycomeuponyouifyoudonotrepent.

Believers,becomfortedbytheimmutabilityoftheLord,forallpromisesofwhichyouaretheheirswillmostcertainlybefulfilled.Notoneofthemwill fall upon the earth nor be disannulled, even though thecircumstancesappeartobestrangeandsocontrarytothemand,inyouropinion,thefulfillmentofthepromisesispostponedsomuchlongerthanoughttobethecase.GodleadsHischildreninthesewaystocausethemto trust inHisWord alone.Hemakes thepromiseobscureandcausesthe opposite to transpire in order to demonstrate subsequently theimmutability of His counsel that much more clearly. "... in those iscontinuance, and we shall be saved" (Isa 64:5). This much for theincommunicableattributes.

TheCommunicableAttributesofGod

The communicable attributes of God are not less infinite and are thesimple.GodHimself, as is also true for the incommunicable attributes.They are neither denominated "communicable attributes" because Godcommunicates these attributes themselves nor because there is anyequivalence between the Creator and the creature. Rather, He hascommunicated a slight resemblance of these attributes to His rationalcreatures.Thesecommunicableattributescanbeorganizedunder threeheadings:intellectorknowledge,will,andpower.

TheKnowledgeofGod

Though rational creatures possess a measure of knowledge, there isnevertheless an infinite difference between God's knowledge and theknowledgeofHiscreatures,both in reference to themodeaswellas totheobjectsoftheirknowledge.

First, let us consider the mode of God's knowledge. Man acquiresknowledge by means of deliberation and rational deduction, deducinganddrawingconclusionsbyviewingonefactinreferencetoanother.Theinitial knowledge concerning an object is acquired by way ofspeciessensibiles, that is, sensible observations, which are made regardingphysicalobjects through theagencyof the fivesenses,andbymeansofspecies intelligibiles, that is, intellectual observations which are madethroughtheagencyofone'sintellectregardingmattersaboutwhichmanreasons.TheknowledgeofGod,onthecontrary,neitherhasitsorigininthe creature nor does it flow from the creature to God; rather it flowsfromGodHimselftothecreature.Goddoesnotbecomeacquaintedwiththingsafterthefactbyvirtueoftheirexistenceandfunction;rather,Heknowsmatters inadvancesothattheywillexistandfunctionaccordingto His decree. God does not decree His workmanship by consideringcause and effect. He does not acquire His knowledge concerning Hiscreaturethroughtheprocessofresearchandrationaldeduction;rather,HeknowsthemsinceHehasdecreedthattheyshouldexistandoperate.Hiscognizanceofeverythingisfullandinstantaneousinconsequenceofwho He is. He views everything simultaneously, and each matter inparticular; this pertains even to the minutest detail of its existence.BeyondthiswecannotspeculateaboutthemodeofGod'sknowledge.Wemustconfess,"suchknowledgeistoowonderfulforme"(Ps139:6).

Secondly,The object ofGod's knowledge. Also here there is an infinitedifference between the knowledge of men and the knowledge of God.Manisknowledgeableaboutonlyafewthings,andthatwhichheknowsisonlyknownsuperficially,ashelacksthecapacitytouncoverthemostprofound and essential substance of a matter. "For we are but of

yesterday,andknownothing"(Job8:9);"Lo,thesearepartsofHisways:buthowlittleaportionisheardofHim?"(Job26:14).

(1)Onthecontrary,GodknowsHimself,andthatperfectly."...thethingsofGodknowethnoman,buttheSpiritofGod"(1Cor2:11).

(2) God is cognizant of His omnipotence, knowing that He can fullyperformallthatHewoulddesiretodo.AllthathewoulddesiretodocanindeedcometopassandbeaccomplishedbyHim.Thiswewouldrefertoas the possibility of all things. The Lord Jesus refers to this when Hestates, "I say unto you, that God is able of these stones to raise upchildren unto Abraham" (Matt 3:9). This is generally referred to asscientamsimplicisintelligentiae,thatis,knowledgeinitsmostsimpleoressentialform.

(3)Godisalsocognizantofallthingswhichcurrentlyexistorwillexist—thatis,priortotheirexistence.Thisisnotmerelytrueinageneralsense,butitrelatestoeachindividualmatteroractionasifeachweresingularin its existence. This knowledge is generally referred to as scientiavisionis, that is, visionary knowledge as it relates to the perception ofthingswhichshallbeorcurrentlyexist.

GodclearlytestifiesinHisWordthatHedoesnotmerelyhaveageneralknowledge concerning matters, but a specific knowledge of e achindividual matter. Such is not only confirmed by texts which refer toGod'sknowledgeinageneralsense,suchas,"KnownuntoGodareallHisworksfromthebeginningoftheworld"(Acts15:18);"allthingsarenakedandopeneduntotheeyesofHimwithwhomwehavetodo"(Heb4:13);"God ... knoweth all things" (1 John3:20)—alsoby textswhich refertoGod'sknowledgeconcerningeachmatter individually, suchas, "Neitheris thereanycreature that isnotmanifest inHissight" (Heb4:13); "Buttheveryhairsofyourheadareallnumbered" (Matt 10:30); "Hetelleththenumberofthestars;Hecalleththemallbytheirnames"(Ps147:4).

(1)TheLordobservesandiscognizantofallthings,bothgreatandsmall.Heknowstheheartofkings(Prov21:1)andtakesnoticeofeverysparrow(Matt10:29).

(2) He is cognizant of all good and evil things, "Thou hast set ouriniquitiesbeforeThee,oursecretsinsinthelightofThycountenance"(Ps90:8).

(3) The Lord is cognizant of all secret things, "Thou, even thou only,knowesttheheartsofallthechildrenofmen"(1Kings8:39);"TheLordknoweththethoughtsofman"(Ps94:11);"forHeknewwhatwasinman"(John2:25).

(4)TheLordhas an infallibleknowledgeof all future thingswhichwilltranspiredue to theexerciseofman's freewill, and thereforeknowsallthingswhichwilloccurrelativetoman.Godknowseverything,forallHisworks are known toHim frometernity and are naked and openbeforeHim.Thisbecomesevidentfromthefollowing:

First, the word "all" comprehends everything. It includes all futureevents, including thosewhichoccur as a result of the exercise ofman'sfreewill.IfGodwerenotcognizantofsuchevents,Hewouldbeignorantconcerning many things. The contrary is true, however, for He knowseverything.

Secondly,whatismorefrequentinoccurrenceandmoredependentupontheexerciseofman'sfreewillthanhissittingdownandrisingup,aswellasthefunctionofthoughtandspeech?TheLordknowsallthisfromafar,however, even before one thinks or speaks. "... for I knew that thouwouldestdealverytreacherously"(Isa48:8;seealsoPs139:1-2);"BeforeIformedtheeinthebelly,Iknewthee"(Jer1:5);"ForIknowthethingsthatcomeintoyourmind,everyoneofthem"(Ezek11:5).

Thirdly, this is true for all prophecies, even those which refer to sucheventswhichcouldonlycomeaboutasaresultoftheexerciseof

man'sfreewill.Examplesofthisaretoonumeroustomentionhere;theentire divine revelation exemplifies this. The Lord Jesus Himself says,"Now I tell you before it come, that, when it is come to pass, ye maybelievethatIamHe"(John13:19).

Fourthly, nothing exists or comes to pass apart from the operation of

God.GodsustainseverythingbyHisomnipotentandomnipresentpower.Nothing can move without divine cooperation and thus everythingtranspiresaccordingtoHisdecree,beiteitherbytheLord'sinitiationorpermission,directing things insuchamanner that theyaccomplishHispurpose. Thus it becomes evident that the Lord has prior knowledgeconcerningallthings.YouwillcomprehendthiswithmoreclarityandbelessconfusedifyoukeepinmindthatGodisomniscientandhasdecreedall that transpires. His knowledge is not derived from existingmattersandsecondarycausesas is true forman.Keep inmind that fromGod'sperspective,whoisthefirstcauseofallthings,everythingisanabsolutecertainty even though it appears tobeuncertainwhenviewed from theperspective of secondary causes. From God's perspective there are nocontingencies;suchisonlytruefromman'sperspective.Thus,indefiningthe freedom of the will we must not think of it as functioningindependentlyfromGod,onanequalplanewithHiswill,orasaneutralentity;rather,thisfreedomisafunctionofnecessity.Thus,thefreedomof thewill does not contradict the certain foreknowledge ofGod.Man,without coercion andby arbitrary choice, performs thatwhichGod hasmost certainly decreed, and of which He was cognizant that it wouldoccur.

GodspeaksinthemannerofmenwhenitisrecordedthatHetriesmaninordertoknowwhatisinhim,andalsowhenHestates,"...nowIknowthat thou fearest God" (Gen 22:12). He had knowledge of this alreadyfrometernity.Healsospeaksinthemannerofmenwhenit isrecordedthatHewaitswhethermanwillperformaparticularduty.Hedoesthisinorder to exhort and warn man that he must be aware that God takesnoticeofhisactions;itisnotthatHedoesnotknowwhatwilloccur.

Jesuits,Arminians,andotherswhofanaticallyinsistthatmanhasafreewill have concocted a scientiammediam, that is, amediate knowledgewhichwouldpositionallybebetweentheabsolute,natural,andessentialknowledgeofGodbywhichGod is cognizant of the full potential of allthings.Hisvolitional,visionaryknowledgewouldthenbethatknowledgewherebyHehasaparticularanddetailedknowledgeofallthings—havingdecreed them—as far as circumstances and occurrence are concerned.Such awill, being in amediate position relative to both [essential and

visionaryknowledge],wouldbeameanswherebyGodknowsone thingbymeansoftheother,thatis,thatwhichtakesplacebymeansofcausesandcircumstances.

TheydefinethismediateknowledgetobetheknowledgeofGodwherebyHeiscognizantoffutureeventswhicharenotyetconsideredascertain,since no determination has yet been made by presupposing in whatmannertheseeventswillbeshapedbytheexerciseofman'sfreewill.Letmeillustratebywayofhypothesis.God,inenvisioningthatmanwouldbecreated in perfection and would be confronted with a particulartemptation of Satan, could foresee thatman in the exercise ofHis freewillwouldabuseHisgifts.Godfurtherenvisioned,aftermanhadfallen,thatthegospelwouldbeproclaimedtohim,urgentlymotivatinghiminvariouswaystobelieveit,thistakingplaceatsuchamomentwhenmanwouldbemostpliable,attentive,andproperlyprepared.Thus,Hewouldbe enabled to foreseeandknowwhowouldandwhowouldnot repent,believe,andpersevereuntiltheendoflife.Suchreasoningcouldalsobeapplied to other situations in which angels or men would appear toexercise their freewill inonewayoranother.The foolishnessof suchahypothesiswillbeevidentfromthefollowing:

First,ifGodhadsuchamediateknowledge,allknowledgeofGodrelativeto the actions of men would be fraught with uncertainty and mereassumptions. Even if every imaginable circumstance needed to inducemantoacertainactionwouldbebroughtintoplay,man,intheiropinion,wouldstillbefreetodoashepleased.Theyreasonthatmanwouldnotbelimited by a necessary cause, and thus it would be uncertain what hewoulddo.Consequently,God'sknowledgerelativetosuchactionswouldbe of a contingent nature. Far be it fromus to entertain such a notionconcerninganomniscientGod!

Secondly,suchmediateknowledgeimpliesthatGodhasnocontroloverthe voluntary actions of man. Such an assumption is an absurdity inreference to both the Creator and the creature. As far as the future isconcerned,suchvoluntaryactionswouldhavenocausalrelationship

toGodatall,astherewouldneitherbeanydecreeconcerningthem,norcould they have been a contingent element of any decree. Then such

actionswouldproceedentirelyfrommanintheexerciseofhisfreewill.Indeed, in such instances God would be dependent upon the creature,unabletodecreeanythingconcerningmanapartfromtheinterventionofman'sfreewill.Consequently,alldecreescouldonlybeexecuteduponthecondition that itwouldpleaseman to cooperate,hebeing lordoverhisfreewill and thus unable to be restricted by anyone but himself. Theirview[theJesuitsandArminians]impliesthatallthatGodhasdecreedisuncertainbecausemanbytheexerciseofhisfreewillisabletochangeit.

TobeLordoverman'svolitionalaction,itisnotsufficientthatGodhavecontroloverthecircumstanceswhichcanswaytheactivityofman'swill,either causing or not causing certain things to take place, or to be inagiven condition. These circumstancesmust not be contingent upon theexerciseofman'sfreewillforthenitwouldbeinman'spowertodictatethe circumstances either verbally or physically relative to otherindividuals.Apartfromsuchaconsideration,itmustberecognizedthatsuch power and control would only involve the circumstances andsituationswhichwouldinducemantoexercisehisfreewillbutwouldnotextendtothewillitself.Itwouldremainfreeandthus,independentfromGod,maintaincontroloveritselfratherthanbeingsubjecttoHiscontrol.EveniftheyallowthatboththewillanditsfreedomhavetheirorigininGod, they nevertheless maintain that man remains his own masterrelative to the exerciseofhis freewill.Thus, he is not dependent uponGod,norcanbecontrolledbyHim.Sucharetheabsurditieswhichfollowfrom holding to a view that God has a mediate knowledge of things.Havingconcluded this, itmustalsobeposited that consistentwith thisview such divine knowledge is merely related to circumstances whichoccurtoman;thiswouldthenhaveaneffectuponhiswill.This inturnwould result in a given event, in response to which God wouldsubsequently establish His decree. Such reasoning changes the verynature of both God and man as it consequently removes the creaturefrom the realm of God's control. Since all of this is nonsensical, weconcludetheexistenceofsuchmediateknowledgetobeanabsurdity.

Objection #1: In 1 Sam 23:11-12 we read that the Lord, in response toDavid'squestion,repliedthat"He[Saul]willcomedown,"andthey[themen ofKeilah] "will deliver thee up." This was not according to God's

decree, although He was cognizant of it by means of His mediateinterventionrelativetotheexerciseofman'sfreewill.

Answer:Thiswasnotapredictionconcerningafutureevent,butratherarevelationaboutacurrentrealitywhichfromahumanperspectivecouldhaveresultedinaneventwhichasyethadnotoccurred.SinceGodhadnotdecreedthisevent,however,Heconsequentlyknewthatitwouldnotoccur.Davidinquiresaboutthatwhichishiddenfromhimsothathemaydecidewhethertostayorflee.GodrevealedtohimthatSaulwouldcomedowntoKeilahandthattheheartsofthemenofKeilahwerenotinclinedtowards him; therefore, they would determine to deliver David to Saulwhen he would come down. Saul had already prepared himselfaccordinglyandtheheartsofthemenofKeilahwerealreadysetagainsthim.God revealed this toDavid, and upon viewing this from a humanperspective,hecouldconcludethatitwasinhisbestinteresttoflee.SinceGod decreed the ultimate outcome of the event, He also decreed themeans which would lead to this outcome. Thus, if one views this textrelative to the outcome of events, it follows that God's knowledgeconcerning the ultimate outcome of events is a result of essentialomniscience. It is the result of God's singular and comprehensiveknowledge,wherebyHe iscognizantofeverypossibility, rather thananimaginary,mediateknowledgebywhichHewoulddecreeinresponsetotheactivityofman.

Objection#2:"...and if thathadbeentoo little, Iwouldmoreoverhavegivenuntotheesuchandsuchthings"(2Sam12:8);"OhthatMypeoplehadhearkeneduntoMe,andIsraelhadwalkedinMyways!Ishouldsoonhavesubduedtheirenemies"(Ps81:13-14).GodhadforeseenhowDavidas well as Israel would conduct themselves, and thus concluded whatwouldorwouldnotoccurtothemeventhoughHehadnotdecreedittobesuch.Consequently,thereissuchathingasmediateknowledge.

Answer:IthaspleasedGodtomakeconditionalpromisesrelativetothepractice of godliness.Hewho lives godlywill receive themandhewhodoesnotwillnotreceivethem.Godmakesthepromiseinordertoinciteman to action andman acquiesces and acknowledges it to be his duty.Theobediencetosuchexhortations,however,isdependentuponthegiftofdivinegracewhichGodeitherdoesordoesnotgiveaccordingtoHis

decree.DavidandIsraeldidnotfulfilthenecessaryconditions,andthusthefulfillmentofthepromisewaswithheldfrom

them.Godhad decreed thatDavidwould not receive beyondwhat hadbeengivenhimandthatHewouldnotdeliverIsraelfromitsenemies.Byvirtue of this decree God knew that they would not receive blessingsbeyondthosewhichwerealreadytheirs.ThiswasaccordingtoHisdecreeratherthaninresponsetotheirbehavior.Godiscognizantoftheresultofall conditional promises by virtue of His decree, and not by virtue ofman'sexerciseofhisfreewill.

Objection#3:"AndthemanofGodwaswrothwithhim,andsaid,Thoushouldesthavesmittenfiveorsixtimes;thenhadstthousmittenSyriatillthouhadstconsumedit:whereasnowthoushaltsmiteSyriabutthrice"(2Kings13:19).ThefrequencywithwhichtheSyrianswouldbesmittenwas dependent upon the frequency with which the earth was smitten.FromtheoneeventGodconcludedtheother,whichHeevidentlyhadnotdecreed.

Answer:Here isnot even the slightest reference tomediateknowledge.What was the relationship between the smiting of the earth and thesmitingoftheSyrians?GodhadrevealedtoElishathatJoash,thekingofIsrael,woulddefeattheSyriansjustasoftenashewouldsmitetheearthwitharrows.He smote the earth three times in accordancewith divinegovernment, for God had decreed that Joash would defeat the Syriansthree times. The prophet, being desirous of the total destruction of theSyrianswhoweretheenemiesofGod'speople,becameangrythatJoashhadnotsmittentheearthfiveorsixtimes.Thisdoesnotsuggestthattheultimate outcome was dependent upon the frequency with which theearthwouldbesmitten.Theprophet,notbeingcognizantofthecounselof God, merely had a general revelation that the Syrians would bedefeatedandthatthefrequencyofthesedefeatswouldberevealedbytheLordbymeansofJoash'ssmitingoftheearth.ItwasthushiswishthatJoashwouldhavesmittentheearthmorefrequentlysothatthenumberofSyriandefeatswouldhaveexceededthree.

Objection #4: "... if themightyworks, ... whichwere done in you, hadbeen done in Tyre and Sidon, they would have repented long ago ..."

(Matt11:21).

Answer:Themannerofspeakinghere ishyperbolic,which, rather thanbeing conclusive, merely underscores something by way ofoverstatement, as is true in the following text, "I tell you that, if theseshould hold their peace, the stones would immediately cry out" (Luke19:40). It isas ifChrist said, "They [the inhabitantsofTyreandSidon]are not as hardened as you are." Thismerely conveys that God inHisomniscienceacknowledgedthepossibilityoftheirconversion.

Since God's omniscience extends to past, present, and future, and allthingsarenakedandopeneduntotheeyesofHimwithwhomwehavetodo,howtheungodlyoughttotremble!For,

(1)Godperceivesandknowsyourheartanditsspiritualframe.Heknowswhatisconcealedinitaswellaswhatcanissueforthfromit.Heknowsyourthoughts,vainimaginations,andcontemplationuponbothhabitualandspontaneoussins.Heiscognizantofthemotivesofallyouractions—whetheritisyourobjectivetoendinyourself,togetyourownway,ortoharmyourneighbor.Heisawareofthehatredandcontemptyoufosterforyourneighbor,yourwrathfulemotions,aswellasyourenvyregardingyourneighbor'sprosperity.Insum,Godtrulyperceivesallthattranspiresinyourhearteventhoughyoumayneitherdiscernitnorbeconsciousofit.

(2) God is cognizant of your immoral inclinations, adulterous eyes,licentious words, secret promiscuity, fornication, immoral conduct, aswellasallthepersonswithwhomyouhaveengagedinsuchactivity.

(3) God is cognizant of your inequitable behavior, deceptive businesspractices, trickery whereby you seek to make the belongings of yourneighbor your own, dishonest billing practices, idleness, as well as allyourotheractsofthievery.

(4) God is cognizant of your gossiping, slandering of your neighbor,defamation of his character, and the delight you have in hearing andspeakingaboutthesethings.

(5)Heiscognizantofyourpride,ostentatiousbehavior,promenadinginfrontofthemirror,andhowself-satisfiedyouare.

(6)TheLord is cognizantof yourdancingand revelling, yourgamblingandcard-playing.

(7) He is cognizant of your hypocrisy within as well as outside of therealmofreligion.Beawarethat,(1)Godrecordsall theaforementionedmuchmore accurately than if someone were to be continually in yourpresencerecordingwithpenandinkallyourthoughts,words,anddeeds,along with the location, day,month, and hour when they occurred. Asthere is a bookof remembrancebeforeGod's countenanceonbehalf ofHis elect (Mal 3:16), there is likewise a book before the Lord'scountenanceinwhichtheguiltoftheungodlyisrecorded.Howconsciousyououghttobeofthis!

(2)Beawarethatthebookswilloncebeopenedandyouwillbe judgedaccordingtoallthatisrecordedinthem(Rev20:12).BeassuredthattheLordwillsetallthingsinorderbeforeyoureyes(Ps50:21).

(3)Consider it as anutmost certainty thatGod, the righteous Judge ofheaven and earth who by no means will clear the guilty and whosejudgmentisaccordingtotruth,willpunishyouforallyoursins(Ps7:12-13;Ps50:21).NotonlywillHepronouncethecurseuponyouwithwhichHe threatens transgressors of the law and say to you in the last day,"Depart fromMe, ye cursed" (Matt 25:41), butHewill also assign youeternallytothelakeoffirewhichburnswithsulfurandbrimstoneifyoudonotmakehaste to repent. You are presently not concernedwhetherGodseesyou,aslongaspeopledonotseeyou,buthowfrightfulitwillbeforyouwhentheLordJesusshallappearasJudgeandwillsummonyoubeforeHisjudgmentseat,examiningandreexaminingyouwithHiseyeswhichwillbeasflamesoffire!Howdreadfulwillthatdaybe!"Butwhomay abide the day of His coming? and who shall stand when Heappeareth?" (Mal3:2); "For,behold, thedaycometh, that shallburnasanoven;andalltheproud,yea,andallthatdowickedly,shallbestubble:andthedaythatcomethshallburnthemup,saiththeLordofhosts,thatitshallleavethemneitherrootnorbranch"(Mal4:1).

Therefore, repent before it is too late. May you presently fear the all-seeingeyeofGod,sothatinthatdayyouwillnotbeterrifiedbeforeHisflamingeyes.

You, however, who take your refuge in the Lord Jesus, chooseHim asyourSurety,receiveHimbyfaith,findallyourhopeandcomfortinHim,andfearandservetheLord—howtheomniscienceofGodoughttobetoyourcomfort!For,

(1)He is cognizant of your sincerity relative toHimand yourdesire topleaseHim."FortheeyesoftheLordruntoandfrothroughoutthewholeearth,toshewHimselfstronginthebehalfofthemwhoseheartisperfecttowardHim" (2Chron 16:9); "such as are upright in theirway areHisdelight" (Prov 11:20); "The Lord knoweth the days of the upright" (Ps37:18).

(2) The Lord knows of your religious exercises in secret, prayers,supplications, wrestlings of faith, sighs, weeping, cleaving to Him,reading,meditation,holyintentions,fearofGod,andgodlywalk.Hesawthe eunuch reading (Acts 8:28-29), and Paul praying (Acts 9:11). "TheeyesoftheLordareupontherighteous,andHisearsareopenuntotheircry"(Ps34:15);"TheLordisnighuntoallthemthatcalluponHim"(Ps145:18).

(3) The Lord knows of your secret strife; of your wrestling againstunbelief;ofyoursorrowoveryoursins,lackoflight,andbeingafarfromGod; and of all your spiritual anxieties. "Lord, all my desire is beforeThee;andmygroaningisnothidfromThee"(Ps38:9);"Idwell ...withhimalsothatisofacontriteandhumblespirit,torevivethespiritofthehumble, and to revive the heart of the contrite ones" (Isa 57:15); "TheLordisnighuntothemthatareofabrokenheart;andsavethsuchasbeofacontritespirit"(Ps34:18).

(4) The Lord perceives your bodily needs, adversities, poverty, andtribulations.HesawtheneedofthewidowofZarephath,and

providedforher(1Kings17),aswellasofanotherwidow(2Kings4).Hesaw Hagar in her misery (Gen 16:13) and the tribulation of Israel in

Egypt."AndtheLordsaid,IhavesurelyseentheafflictionofMypeoplewhich are in Egypt, and have heard their cry by reason of theirtaskmasters; for I know their sorrows" (Exod 3:7); "Thou tellest mywanderings: put Thou my tears into Thy bottle: are they not in Thybook?"(Ps56:8).

(5)TheLordiscognizantofyourinnocencewhenpeoplewithliesspeakevilofyouandslanderyou.Mayitbetoyourcomfortthat,"ifourheartcondemn us not, then have we confidence toward God" (1 John 3:21);"Forourrejoicing is this, the testimonyofourconscience"(2Cor1:12).Oh,whatstrongconsolationmaybelieversderive fromtheomniscienceofGod, forHedoesnotmerely takenoteof theirmisery inanexternalsense,butHebeholdsthemwithcompassionandisreadytohelptheminthetimeofHisgoodpleasure!

If the Lord is omniscient and takes such careful notice of everymatteranddeed,thenthisoughttostirusuptoengageourselvesasfollows:

First, as Ezra, be ashamed, considering that the Lord has perceived allyoursinfulspiritualframesandhasobservedallyoursinfuldeeds."OmyGod,IamashamedandblushtoliftupmyfacetoThee"(Ezra9:6).Beasthepublicanwhostoodafaroff,smitinguponhisbreast,and"wouldnotliftupsomuchashiseyesuntoheaven"(Luke18:13).

Secondly, beware of all arrogance and pride in your heart as you walkbeforeGodandman.Thus,seektowalkinallmeeknessandhumility,forthe Lord knows how despicable and abominable you are and how youhave nothing of which you should be proud. "God resisteth the proud,andgivethgracetothehumble"(1Pet5:5).

Thirdly, commit all that you desire or fear into the hands of the Lord."Thouhast seen it: for Thou beholdestmischief and spite, to requite itwithThyhand"(Ps10:14).

Fourthly,repeatedlyconfessyoursinsopenlyandconcealnoneof themasAdamdid,fortheLordisneverthelesscognizantofthem."Thouhastset our iniquities before Thee, our secret sins in the light of Thycountenance"(Ps90:8).

Fifthly,feartheLordandbedisturbedwhentheleastsinbeginstomakeitspresencefelt,fortheLordseesyou.Howgreatlyitaggravatesyoursinif you have committed it in the presence of God! Who would dare tocommitadulteryinthepresenceofmen?Shouldanyonethendaretosinbefore thevery eyesofGod?Suchought tobe considered theheightofwickedness."Andtheywerehaughty,andcommittedabominationbeforeMe:thereforeItookthemawayasIsawgood"(Ezek16:50);"Forthoughthouwashtheewithnitre,andtaketheemuchsoap,yetthineiniquityismarkedbeforeMe"(Jer2:22).

Sixthly,lettheimpressionthatGodseesyoucontinuallyaccompanyyouinyourwalk,andbyitbemotivatedtoliveinrighteousnessandhumilitybeforeHiscountenance.SuchisGod'srequirement."...walkbeforeMe,andbethouperfect"(Gen17:1);"Inall thywaysacknowledgeHim,andHeshalldirectthypaths"(Prov3:6);"IhavesettheLordalwaysbeforeme"(Ps16:8).

TheWillofGod

ThewillofGodalsobelongstothecommunicableattributesofGod.Theability to elect or reject, love or hate, and be pleased or displeased isreferred to as the will. This being one of the special perfections to befoundinmanasarationalcreature,itisthereforeinfinitelytrueforGod.ThewillofGodisthewillingGodHimself.ThereisbutonewillofGod;however, there is a distinction in the objects to whichHis will relates.ThereforeinrecognizingthisdistinctionwedifferentiatebetweenthewillofHisdecreeandthewillofHiscommand.

WeunderstandthewillofHisdecree,alsoreferredtoasthewillofHisgoodpleasureorHissecretwill,tobeGod'spurposeandgood

pleasurewhich He will execute, either by Himself or by the agency ofothers."HedoethaccordingtoHiswillinthearmyofheaven,andamongthe inhabitants of the earth" (Dan 4:35); "Having predestinated us ...accordingtothegoodpleasureofHiswill...whoworkethallthingsafterthe counsel of His own will" (Eph 1:5,11); "Even so, Father: for so itseemedgoodinThysight"(Matt11:26).ThisgoodpleasureGodexecutesirresistibly,andthusHealwaysaccomplishesHiswill."...ourGod is intheheavens:HehathdonewhatsoeverHehathpleased"(Ps115:3);"whohathresistedHiswill?"(Rom9:19).ThisreferstotheultimateoutcomeofallthingswhichwillbeaccordingtoGod'sdecreewhichHeeitherhasnotrevealedatalltomanorwhichHerevealsonlyafteraperiodoftime.This will can frequently be perceived only in retrospect, or in specialsituations by way of prophecy when specific elements of this will arerevealedinHisWord.Suchistrueforinstanceinreferencetopropheciesaswellasthedistinctivemarkswherebyonemayconcludehissalvation,beingassuredofthisbytheveracityofthepromises.

ThewillofGod's command isalso referred toasHispreceptivewill orHisrevealedwill.ThiswillhasreferencetotheregulativeprincipleoflifeaswellastothelawswhichGodhasmadeknownandprescribedtomaninorderthathiswalkmightberegulatedaccordingly.InasmuchasGodhasdecreedthat it isHisgoodpleasure to conveyHiswill toman, this

willcouldalsobereferredtoasthewillofHisdecreeandgoodpleasure.Asitisprimarilydescriptiveofman'sduty,however,itisassociatedwiththewillofGod'scommandorHisrevealedwill.SinceGodisholy,Hehaspleasure in, delights in, and approves of compliancewithHis precepts.He is displeased with and abhors deviation from His commandments.God commands obedience but also permits the violation of HiscommandmentstodemonstrateHisjusticeinpunishmentandHismercyinbeinggracious.ItisGod'swilltogivetoHiselectHisHolySpiritwhoremoves their heart of stone and causes them to walk and behaveaccording to the commandments of the Lord. Herein God alwaysinfallibly and irresistibly accomplishes His purpose. Man, on thecontrary,doesnotalwaysconducthimself inamannerpleasingtoGod.The duty imposed by God is frequently not observed by man. God'spurpose and good pleasure, however, will prosper sinceHe commandsthatwhich is pleasing toHim and also because the decree ofHis goodpleasure is accomplished. Thus the secret and the revealedwill of Godfunctionsidebyside. "Thesecret thingsbelongunto theLordourGod:butthosethingswhichare revealedbelonguntousand toour childrenforever,thatwemaydoallthewordsofthislaw"(Deut29:29).Paulalsorefers to the will of His command. "... doing the will of God from theheart"(Eph6:6);"...thatyemayprovewhatisthatgood,andacceptable,and perfect, will of God" (Rom 12:2). This is also stated in Ps 143:10,whereitreads,"TeachmetodoThywill."

InmakingadistinctioninthewillofGod,wearenotsuggestingthatGodhastwowills.InGodtheactofthewillissingular.ThedifferenceratherrelatestotheobjectstowardswhomHiswillisexercised.MuchlessdowesuggestthatGodhastwowillswhichareincompatible,asifGodwithHisrevealed will would desire something and His secret will would beopposed. When we consider the will of God as being either secret orrevealed,thisdistinctionpertainstodecidedlydifferentmatters,someofwhicharerevealedwhereasothersarenot.ThesecretandrevealedwillofGodneitherrelatetooneandthesamematter,norshouldtheybeviewedfromthesameperspective.Letmeillustrate.GodcommandedAbrahamtosacrificeandkillHissonIsaac;nevertheless,itwasnotGod'swillthatIsaac would die. This became evident from the outcome. There is adistinctionhere between the command and the result.God's command

wasHis revealedorpreceptivewill,whichwas thebasis forAbraham'sbehavior.Hehadtodoeverythingwhichwouldcontributetothedeathofhisson,whichhealsodid.Theresult—thatthedeathofIsaacwouldnottake place by Abraham's activity—was anothermatter and belonged tothesecretwillofGod'sdecreewhichAbrahamperceivedafterwardwhenthevoiceofGodpreventedhim.Thereshouldthereforebenoconcernastowhatwillshouldgovernourbehavior,astheLord'ssecretwillissolelyHisdomainandagainst itwecannotsin.GodwillaccomplishHisgoodpleasure.Nevertheless, it isexpressedinGod'srevealedwill thatweareto exercise confidence and subjection towardsHis secret will. It is Hisrevealedwill,however,whichmustberegulativeforourbehavioranditisinregardtothelatterthatweareguiltyofsin.

WecandefinetheexercisingofthewillofGodasbeingeitheranecessaryconsequence or as being volitional in nature. This necessity, however,doesnotimplycompulsion,forGodfreelylovesHimself,for"Godislove"(1 John4:8), and "theFather loveth theSon" (John5:20).By virtueofHis immutability God necessarily wills that all which He has decreedshallcometopass."Mycounselshallstand"(Isa46:10).

Avolitionalactiseitheranactofarbitrarydeterminationorofone'sownpleasurewhereby one can opt for the one thing aswell as its opposite,thatis,todoornotdoacertainthing.AllthatGodwillsHewillsbyvirtueofHisownpleasure,alsothatwhichHenecessarilywills.InGodthereisafreedomtoexerciseHispleasurerelativetomanymatters.Hehadthefreedomofwilleithertocreateornotcreate,ortoelectornotelectmen.IfGodhasdecreedsomething,however,Hewills itofnecessitybecauseHe has decreed it. That which was a matter of sovereign prerogativebefore,Godnowwillsofnecessity,albeitvoluntarilyandasamatterofcourse.

ThewillofGodissuesforthfromtheveryBeingofGodandisnotcausedbyanything issuing forth fromcreatures.No creature canmoveGod towill. Allman's goodness cannotmoveGod towill t o do him good, forman'sgoodnessratherhasitsorigininthewillofGod.IfitisGod'swilltosanctifyaperson,hewillbecomeholy inconsequenceof this.Goddoesnotchooseanyoneuntosalvationbecauseof his goodworks, ratherHechoosesthemuntogoodworks.

Arminiansandotherswhoproposegoodworkstobethemovingcauseofman's salvation, election, and reprobation, make the followingdistinctionsrelativetothewillofGod.Theyspeakofanantecedentwillandawillofconsequence,ofanefficaciousandimpotentwill,andofanabsolute and conditional will. To them the antecedent will is God'scounsel concerningmenwherebyHe, consideringman as prior to andapartfromhisworks,haschosenallmenuntosalvation.InGod'swillofconsequence He takes man's works into consideration, thus choosingbelievers and those who persevere in good works unto salvation. TheaforementionedpartiesperceiveGod'simpotentwilltobesimilartoHisantecedent will. They understand this to relate to God's desire andinclination which neither find expression nor are executed, but areopposed by man and thus rendered impotent. They relate God'sefficaciouswilltoHisconsequentwill,thisefficacyissuingforthfromhisfaithandgoodworkswherebyGodisenabledtomakehimapartakerofsalvation.God's absolutewill, in their view, isnot contingentuponanycondition;instead,itconsidersmanaspriortoandapartfromhisworks,which,however,isrenderedimpotentandfutilebyman.TheconditionalwillofGodrelatestosuchblessingswhichHepromisesuponconditionoffaithandobedience, itbeingdependentupontheexerciseofman's freewillwhetherornothemeetstheseconditions,andthuswhetherornothebecomesapartakerofthatwhichispromised.

For example, God decrees to save all men irrespective of their works;however, anticipating and presupposing their works, subsequentlydecreesnottosaveallmen,butonlythosewhobelieve.ByvirtueofHisantecedentdecreeGodwilledtoestablishSaulinhiskingdom;however,by virtue of His consequent decree He determined, in view of Saul'sungodly behavior, not to establishhimbut to reject him.Godwilled tosaveJudas ifhebelieved;however,becauseofhisunbeliefHewilled todamnhim.

These distinctions are human inventions which are contrary to God'sWord and replete with contradictions, as all this ascribes foolishness,impotence, and mutability to God. The suggestion that God truly,earnestly, and sincerely decrees to save all men, but subsequentlychanges His intent, is to maintain that this is the result of God not

perceiving previously what He perceives subsequently. If priorcognizancewouldcauseHimtochangeHisdecree,Hisdecreecouldnothave been true, earnest, and sincere. Or it suggests thatHis change ofintent is due to His inability to execute His will either because manpreventsHim from doing so, or becauseGod's nature ismutable, thuscausingHim to changeHismind. Neither of the aforesaid can be trueconcerningGod.HeistheonlywiseGod(1Tim1:17)andtheomnipotentOne."TheLordofhostshathsworn,saying,SurelyasIhavethought,soshallitcometopass;andasIhavepurposed,soshallitstand....FortheLordofhostshathpurposed,andwhoshalldisannulit?andHishandisstretchedout,andwhoshallturnitback?"(Isa14:24,27).Heisalsotheimmutable One in whom there is no change nor shadow of turning(James1:17).HesaysconcerningHimself,"IamtheLord,Ichangenot"(Mal 3:6); "My counsel shall stand, and Iwill do allMy pleasure" (Isa46:10).God is truth,andall thatHewillsHewills truly, earnestly, andsincerely.Heisperfect.FarbeitfromtheLordtowillsomethingandyetbeinsincere;towillsomethingandthentochangeit;todecreesomethingandsubsequently tobe inerror in thisarea,beingneitherdesirousnorabletoexecutethesaiddecree;andtobedesirouswhilesimultaneouslynotbeingdesirous.

WhentheLord states, "... fornowwould theLordhave established thykingdom upon Israel for ever" (1 Sam 13:13), He would have usunderstandthatmanyofHispromisesaregivenconditionally.IfapersondoesnotmeettheseconditionswhichGodcertainlyknows

beforehand, God will consequently not grant that which He haspromised. He also has prior knowledge when and to whom He willmanifest His grace and enable to meet the conditions. Since Saul wasdisobedient towards God, it pleased God not to establish Saul in hiskingdom.ThiswassomethingtheLordwouldhavedonehadhe livedagodlylife.Thus,thereisnoreferenceheretotwowills inGod,beinganantecedentandaconsequentwill(forGodhaddecreedtorejectSaulandtoestablishDavidinhisplace),butrathertothewillofGodrejectinghimduetohissin.

When the Lord Jesus says, "... how often would I have gathered thychildren together ... and ye would not!" (Matt 23:37), it is neither

suggestedthat there are twowills inGod nor thatHe has an impotentwill. Rather, Christ is here referring to His work which He executedaccording to His will, and to the opposition of the chief rulers ofJerusalemwhowerenotdesirous toenter in, andprevented thepeoplefromenteringinaswell.

When God is said to desire something which does not occur, such aswhenHestates,"Othatthereweresuchaheartinthem,thattheywouldfearMe, ... that itmightbewellwith them, andwith their children forever!" (Deut 5:29), or, "O that thou hadst hearkened to Mycommandments! thenhad thypeacebeen as a river" (Isa48:18),He isspeakinginthemannerofmen.Strictlyspeaking,suchcanneverbesaidconcerning the omniscient, omnipotent, immutable, and most perfectGod. Rather, it indicates God's displeasure toward sin and how Hedelightsinholiness.Itindicatesthatsinisthereasonwhythoseblessingsarewithheldfromthem—blessingswhichthey,accordingtoHispromise,wouldhavereceivedasarewardupongodliness.Thepromisesaremadeupon condition of obediencewhich is granted to the elect according toGod's immutable purpose.WhenGod says, "Have I any pleasure at allthatthewickedshoulddie?saiththeLordGod:andnotthatHeshouldreturnfromHisways,andlive?"(Ezek18:23),thisdoesnotsuggestthatGod'swillisimpotent.Rather,itindicatesthatGodhasnopleasureinthedestructionofmen,inasmuchastheyareHiscreatures.Hehaspleasureintheexerciseofrighteousnessandgodliness,andinblessingthegodly.

OurConductandGod'sWill

Thus we have considered what the will of God is. Now we willdemonstratehowapersonoughttobehavehimselfrelativetoGod'swillaswellashowheoughttomakeuseofit.God'swillisthefoundationforquietness and peace within the heart in all circumstances. It is thefoundationandsubstanceof,andthemostpowerfulmotivefor,abelieverinthepracticeoftrueholiness.IamreferringtoabelieverwhoreceivesChristuntoreconciliationandbygracecommitsHimselftotheserviceoftheLord.Anunconvertedpersonneither loves theLordnordelights inHiswill.Rather,hewishestobeindependentanddesiresthatGod,andwhateverelsemaybeofuse,mightbesubservienttothefulfillingofhisownwill.Believers,on the contrary,knowGodanddelight inHimandthereforealsolovethewillofGod.Sincetheyhavebutasmallbeginningofallthis,however,theyhaveneedtobefurtherinstructed.Thereforeinyour meditations frequently pause to reflect upon, acknowledge, anddelightinthewillofGod,extractingpeaceandgodlinessfromit.

Letus first consider thewill ofGod's decree.AsGod is sovereignLordover all His creatures,His will is therefore also sovereign over all thathappens toHiscreaturesandextends towhat theydoandrefrain fromdoing. Acknowledge thenwith yourwhole heart the supreme authorityandabsolutefreedomofGod'swill.ApproveofHiswillwithdelightandjoybysaying:"Amen,yesLord,"Thywillissovereign,beingtheprimary,supreme, and only reason why everything must occur. It is ThyprerogativetodealwithallThycreatures,withallmen,andwithmeandmyhousehold, according toThywill. I rejoice in the fact that it is ThyprerogativetodowiththearmyofheavenandamongtheinhabitantsoftheearthaccordingtoThywill,andthatthereisnoonewhocanstayThyhandorsay,"WhatdoestThou?"ItisThyfreewilltomakeavesseluntohonororuntodishonor from the same lumpofhumanity, and to showThywrathandpoweronthevesselsofwrathfittedtodestruction,aswellastherichesofThygloryonthevesselsofmercywhichaforehavebeenprepared unto glory (Rom 9:21-23). Thy will is sovereign to givekingdomstowhomsoeverThouwilt(Dan4:17),andtoturntheheartsof

kings whithersoever Thou wilt (Prov 21:1). Thou art free and hastabsolutepowerandjurisdiction,onthebasisofThywill,toexalttheoneandabase theother, to fill onewith joyby givinghim thedesireofhisheart,whileoverwhelmingotherswithvariousvicissitudes and sorrowsandwithholdingthedesireof

theirheartsfromthem.IrejoiceinthefactthatThouartnotaccountabletoanyone for thediversityofThyactions. I rejoice in the fact thatThywill extends to other creatures, and even to me, and that therefore acreature, including myself in all that I encounter, may not end inanythingelsebutThywillonly,findingdelightinit.ShouldThywillevenbecontrarytomynaturaldesires,grantthatinsuchcircumstancesImayperseverebyfocusinguponThywill,recognizingitasThine.Mayitbemyconfession,"Notmy,butThywillbedone;"Idesiretosubjectmyself,justasIam,toThyhand,bowingunderThysovereignwill.MayThywillbefullyaccomplishedinme,whetheritbeaccordingtomywishesornot.Inall the turmoil of the world, in stormy winds, in the destruction andsinkingofships,infloodsofwateruponearth,intheburningofcities,inregionalupheavalsduetoearthquakes,indestructivewarfare,invictoriesand defeats, in the oppression and persecution of Thy church, in thepovertyandtribulationsofThychildren—yes,inallofthisIperceivetheaccomplishment of Thy will, and therefore I worship, bowing beforeThee,andsilentlyconfessing,"Amen,sobeit,forthisistheLord'swill."

"Withrespect to the future," everythingwill also transpire according toThy will. All the tumultuous activity of man, all their schemes andintents,willnottranspireexceptitbeaccordingtoThywill,asThoudostgovern everything. This I acknowledge, this I desire, and in this Iacquiesce. This I desire to do in reference to all things, particularly inreference to myself—not because I feel that Thy will can be opposed,neitherbecauseIbelievethatalloccursduetoanunavoidable fate,norbecause I believe all thingsmustwork for good both for the church aswellasformyself,butratherbecauseitisThysovereignwill.Thissufficesformeandthereforemyconfessionis,"Amen,Thywillbefullydone!"Inregard to the future I shall be without concern; in prosperity andadversityIshallrejoiceandbeglad.

"IfitpleasestheLordtoavailHimselfofmeansintheaccomplishmentof

Hiswill to enableme todiscernHiswill thatmuchmore clearly in thefinaloutcome,Ishallevaluateandalsousesuchmeans,sinceitisGod'swillthatIusethem,recognizingthemtobemerelymeansratherthanthecauseofthings.Ishallnotdependupontheminsuchawayasifthefinaloutcomeweredependentuponthem.Rather,IshallfocusuponHiswill,andinretrospect,whenthematterhascometoaconclusion,andviathemeans which have served the accomplishment of Thy purpose, I shallascend to Thy will by acknowledging that Thou hast accomplished thematter,andthusbesatisfied."

"If it would please the Lord in His goodness to use me in theaccomplishmentofHisgoodpleasure,thenIoffermyselfwillingly:"Heream I; send me" (Isa 6:8). Use me. For that purpose I am willing tosacrificemyself,myfamily,andallthatbelongstome,aslongasThywillmaybefullydonebymeandthroughme."

InadditiontotheacknowledgementofthesovereigntyofGod'swill,thebelieverhastheinsightthatallwhichGodwishestoaccomplishwillbetothemagnificationofHispower,justice,andgoodness.ItwillbeperceivedbyangelsandmenwhowillrejoiceintherevelationofGod'sperfectionsand give Him honor and glory, saying, "Thou art worthy, O Lord, toreceivegloryandhonorandpower:forThouhastcreatedallthings,andforThypleasuretheyareandwerecreated"(Rev4:11).Suchisthedesireanddelightofabelieverwhichcauseshimtosayallthemore,"Thywillbedone!"

Furthermore,thebelieverhasthepromisethatallGodintendstodoandwilldo,however contradictoryHiswaysmay seem,will be for the bestadvantageofHischurch,oftheelect,andofhimselfinparticular.Inspiteofall that transpireshebeholds thepromise,believes it, embraces it, issatisfied with it, and entrusts its accomplishment to the goodness andwisdomoftheLord,saying,"Thywillbedone!"

InreferencetothewillofGod'scommand,thebelieveracknowledgesthatallthatGodwillspertainingtohiswalkproceedsfromthesovereignwillofGod,awillwhichhas theholinessofGodas its foundation.ForGodcannot command something which would be contrary to His holycharacter,butratherHecommandsmaninamannerconsistentwithHis

holiness. God did not create man in the image of His will, but in theimage of His holy character, and has given unto man a law which isconsistentwiththisholycharacter.Asfarasweareconcerned,however,the law of God is the rule of holiness.We need not ascertain whethersomething is consistent with the holy character of God in order toestablishabasis forobedience.Rather,weought toascertainwhatGodhasbeenpleasedtocommandus,andthuswemust"provewhatisthatgood, and acceptable, and perfect, will of God" (Rom 12:2). We areobligatedtodoeverythingaccordingtothewillofGod."DoingthewillofGodfromtheheart"(Eph6:6).

Having seen, upon considering His will, how His commandment iscongruent with His holy character, this foundation for obedience alsoinherentlyobligatesustowardsGod,inwhoseimagewewerecreatedandarerecreated,tofollowHimandtomanifestthepresenceofHisimageinus. Although our intellect is too limited to comprehend how everycommandment is congruentwithGod'sholyand righteouscharacterasexpressed in each commandment, the will of God is our regulativeprinciple.Ifwearecognizantofthis,wehaveasufficientruletoliveby.EvenifthecommandmentsofGoddidnotissueforthfromHisholinessand justice, butmerely fromHismajesty and sovereign prerogative tocommand—as was true for many special and ceremonial commandswhich proceeded only from the will and good pleasure of God—allcreatureswouldstillbeobligatedbythewillofGod.OneneednotsearchoutwhetherallthatGodcommandsis just, forthewillofGodvalidateseverything as just and good. God says, "I will," to which the believerresponds,"Amen."

(1) Believers so love the will of God's command and consider it sosovereignthattheyesteemallHispreceptstoberight(Ps119:128).TheyjoinPaul in saying, "Wherefore the law isholy, and the commandmentholy,andjust,andgood"(Rom7:12).ThelawoftheLord,beingHiswill,istheirjoy,theirdelight,andtheobjectoftheirlove."OhowloveIThylaw!itismymeditationalltheday"(Ps119:97).

(2)Abeliever, loving that law, doesnotmerely acquiesce in thewill ofGod'scommand, but the soul offers himself to the Lord to doHiswill,willingly submittinghimself to theLord'swill.God'swill ishiswilland

hiswillisswallowedupinGod'swill.

(3)Thesoul isreadyandpreparedtowalk inthepathwayof theLord'scommandments. He delights in the law of God according to the innerman,confessingwithhiswholeheart,"IdelighttodoThywill,OmyGod:yea,Thylawiswithinmyheart"(Ps40:8).

(4)InhisentirewalkhefocusesuponthewillofGodinordertoregulateeverythingaccordingtothiswill.

(5) The will of God is not merely a regulative principle. It issimultaneously an urgent motive, prompting the soul to be diligent,sincere,andperseveringindoingGod'spleasure.

(6) Even though there is great reward in the keeping of God'scommandments and one may and must be quickened by it to a godlywalk, the will of God is nevertheless the loftiest, most influential, andendearingobjectofaffection.BlessedishewhorelatestothewillofGodinsuchamanner,submittinghimselftoitinhiswalkbothinprosperityandadversity.

SeveralattributesofGodareconsideredinrelationshiptothewillofGod,suchasholiness,goodness,grace,love,mercy,long-suffering,andjustice.

TheHolinessofGod

Holiness is the pure essence of the character of God. Consequently, itrelates to the brightness of all His perfections, for which reason He iscalleda"light,and inHimisnodarknessatall" (1John1:5).TheLordcontinually revealsHimselfasholy, inorder that theheartofmanmaycontinuallybefilledwithdeepaweandreverence."WhoislikeuntoThee,OLord...gloriousinholiness,fearfulinpraises?"(Exod15:11)."LetthempraiseThygreatandterribleName; for it isholy.ExaltyetheLordourGod,andworshipatHisfootstool;forHeisholy.ExalttheLordourGod,andworshipatHisholyhill;fortheLordourGodisholy"(Ps99:3,5,9);"HolyisHisName"(Luke1:49).

TheLordisnotmerelycalledholybut isholiness itself."GivethanksattheremembranceofHisholiness"(Ps97:12);"OncehaveIswornbymyholiness"(Ps89:35);"GloryyeinHisholyName"(Ps105:3).

Fromthe holy character ofGodproceeds the holiness of allHis deeds."HeistheRock,Hisworkisperfect:forallHiswaysarejudgment:aGodoftruthandwithoutiniquity,justandrightisHe"(Deut32:4).

FromHisholycharacterproceedsHishatredandcontemptforsin."Thouartofpurereyesthantobeholdevil"(Hab1:13);"ForThouartnotaGodthathathpleasureinwickedness:Thouhatestallworkersofiniquity"(Ps5:4-5).

FromHisholy characterproceedsHisdelight inholiness. "For in thesethings Idelight, saith theLord" (Jer9:24); "But such as areupright intheirwayareHisdelight"(Prov11:20).

TheGoodnessofGod

Goodness is the very opposite of harshness, cruelty, gruffness, severity,mercilessness—allofwhicharefarremovedfromGod.HowunbecomingitistohavesuchthoughtsaboutGod!Suchsinfulemotionsarefoundinman. The goodness of God, on the contrary, is the loveliness, benigncharacter, sweetness, friendliness, kindness, and generosity of God.Goodness is the very essence of God's Being, even if there were nocreaturetowhomthiscouldbemanifested."ThegoodLordpardoneveryone" (2Chron30:18); "Goodandupright is theLord: thereforewillHeteachsinnersintheway"(Ps25:8);"Thereisnonegoodbutone,thatis,God"(Matt19:17).

From this goodness issues forth lovingkindness and an inclination toblessHis creatures. This is to the astonishment of allwho takenote ofthis,whichexplainswhyDavidexclaimstwenty-sixtimesinPs136,"ForHismercy endureth for ever." In the following texts we read likewise."AlsountoThee,OLord,belongethmercy"(Ps62:12);"All thepathsoftheLordaremercy" (Ps25:10).Fromgoodnessandbenevolence issuesforththedoingofthatwhichisgood."Thouartgood,anddoestgood"(Ps119:68);"RejoicethesoulofThyservant:andattenduntothevoiceofmysupplications. For Thou Lord, art good, and ready to forgive; andplenteousinmercyuntoallthemthatcalluponThee"(Ps86:4,6,5).

Thisgoodness isofageneralnature inreference toallGod'screatures,since they are His creatures. "The Lord is good to all: and His tendermercies are over all His works" (Ps 145:9); "The earth is full of thegoodnessof theLord"(Ps33:5);"ForHemakethHissuntoriseontheevil and on the good, and sendeth rain on the just and on the unjust"(Matt5:45).ThegoodnesswhichisofaspecialorparticularnatureasitrelatestoGod'schildrenisthusexpressed:"TrulyGodisgoodtoIsrael,even to such as are of a cleanheart" (Ps 73:1); "TheLord is good untothemthatwaitforHim,tothesoulthatseekethHim"(Lam3:25).

This goodness of God is the reason why a believer, even after manybackslidings, is motivated by renewal to return unto the Lord. "The

children of Israel shall return ... and shall fear the Lord and Hisgoodness"(Hos3:5);"ButIhavetrustedinThymercy"(Ps13:5).Thisiswhy they call the Lord "the God of my mercy" (Ps 59:10,17). In thisgoodnesstheyrejoiceandthisgoodnesstheymagnify."IwillsingofthemerciesoftheLordforever"(Ps89:1);"PraiseyetheLord.Ogivethanksunto the Lord; for He is good: for His mercy endureth for ever" (Ps106:1).

TheLoveofGod

LoveisanessentialattributeofGodbywhichtheLorddelightsHimselfinthatwhichisgood, itbeingwellpleasingtoHim,andunitingHimselftoitconsistentwiththenatureoftheobjectofHislove.TheloveofGodbydefinitionisthelovingGodHimself,forwhichreasonJohnstatesthat"Godis love"(1John4:8).Whenweviewthe loveofGodrelativeto itsobjects,however,severaldistinctionsneedtobemade.WecallthislovenaturalwhenitreferstothemannerinwhichGoddelightsinHimselfasthesuprememanifestationofgoodness."FortheFather loveththeSon"(John5:20).WecallthislovevolitionalwhenitreferstothemannerinwhichGoddelightsinHiscreatures.AndthusthisloveiseithertheloveofbenevolenceortheloveofHisdelight.

TheloveofHisbenevolenceiseithergeneralasitrelatestothemannerinwhichGoddelightsin,desirestobless,maintains,andgovernsallHiscreaturesbyvirtueofthefactthattheyareHiscreatures(Ps145:9),oritisspecial.ThisspeciallovereferstoGod'seternaldesignationoftheelectto be the objects of His special love and benevolence. This findsexpression in the following texts, "ForGod so loved theworld, thatHegaveHisonlybegottenSon,thatwhosoeverbelievethinHimshouldnotperish,buthaveeverlastinglife"(John

3:16); "As Christ also loved the church, and gave Himself for it" (Eph5:25).

TheloveofGod'sdelighthastheelectasitsobjectastheyareviewedinChrist, being clothed with His satisfaction and holiness perfect andcomplete inHim(Col2:10);"Accordingashehathchosenus inHim...according to thegoodpleasureofHiswill ...whereinHehathmadeusacceptedintheBeloved"(Eph1:4-6).Thisalsoappliestothebelieverinhis present state, having the principle of holinesswithin him. "For theFatherHimselflovethyou,becauseyehavelovedMe,andhavebelievedthatIcameoutfromGod"(John16:27).

This love of benevolence precedes all good works ofman, whereas the

love ofGod's delight concerns itselfwithmenwho presently either arepartakersoforperformthatwhichisgood.

TheGraceofGod

GracecanbedefinedasbeingaperfectionofGod'scharacterwhichhasnorelationshiptoanobject—thatis,whoGodwasandwouldbeevenifthere were no creature; namely, a compassionate God who would becapable of manifesting His benevolence to creatures apart from anymerit. Grace can also be considered relative to creatures in themanifestation of undeserved benevolence. Concerning the grace ofGodwedistinguishbetweengraceasagraciousgift,orgraceasagraciousreceipt.

Gratiagratisdans(graceasagraciousgift)relatestoGod'sperfectionasbeingthefountainfromwhichallHisbenefitsissueforth."ForuntoyouitisgiveninthebehalfofChrist,notonlytobelieveonHim,butalsotosuffer for His sake" (Phil 1:29)! "There is a remnant according to theelectionofgrace.Andifbygrace,thenitisnomoreofworks"(Rom11:5-6);"BeingjustifiedfreelybyHisgracethroughtheredemptionthatisinChristJesus"(Rom3:24).

Gratia gratis data (grace as a gracious receipt), relates to the receivedbenefitsthemselves.ThisistrueforcommongraceofwhichunconvertedpersonsaretherecipientstowhichJudereferred,"Ungodlymen,turningthegraceof ourGod into lasciviousness" (Jude4).This is also true forsavinggracewhichisfrequentlyreferredtoasthegiftsofgrace(cf.Rom5:15-16; Rom 6:23; Rom 11:29). The following texts speak of this:"Through the grace given untome" (Rom 12:3); "That yemight have asecond benefit" (2 Cor 1:15);"For this is thankworthy, if a man forconscience towardGod endure grief, sufferingwrongfully" (1 Pet 2:19).Bothperspectivesofgrace,thatis,graceasagraciousgiftandgraceasagraciousreceipt,areoftenconjoinedinthePaulinebenedictions."GracetoyouandpeacefromGodourFather"(Rom1:7);"ThegraceofourLordJesusChristbewithyou"(1Cor16:23).

TheMercyofGod

Inmanmercyisrelatedtogrief,sorrow,andpity.Such,however,isnotthecasewithrespect toGod.Mercy,beingthemercifulGodHimself, isan essential attributewherebyGod is inclined to come to the aid of acreature inhismisery.Eventhoughamiserableone is theobjectof themanifestationofdivinemercy,miseryisneverthelessnotthemotivatingcauseofGod'smercy,butitissuesforthfromthegoodnessofGod,whichin itsmanifestation towards amiserable one is denominated asmercy.WhenGodrevealedHimselftoMoses,HecalledHimselfmerciful(Exod34:6). The Lord Jesus refers to this mercy as an example worthy ofimitation. "Be ye therefore merciful, as your Father also is merciful"(Luke6:36).

Divine mercy is either general or special in nature. The generalmanifestation of mercy extends to all the works of God, unconvertedpersonsinclusive."HistendermerciesareoverallHisworks"(Ps145:9).The Lord Jesus showed compassion towards all sorts of miserablepersons (Matt 14:14; Mark 6:34). The special manifestation of mercyextendstotheelectwhothereforearecalledvesselsofmercy(Rom9:23).Since themanifestation of thismercy is purely volitional in nature—"Iwill have mercy on whom I will have mercy" (Rom 9:15)—it is alsoinexpressiblygreat.Thisisnotonlybecauseitextendsfromgenerationtogeneration(Luke1:78),butalsobecauseofitsintensityandmagnitude.Ittherefore is emphatically referred to as greatmercy: "According toHisabundantmercyhathbegottenusagainuntoalivelyhope"(1Pet1:3).Itis further stated that God is rich in mercy, "But God, who is rich inmercy"(Eph2:4).Godisspokenofasa

God of multiple mercies. "The Father of mercies, and the God of allcomfort"(2Cor1:3).God'smercyisreferredtoasbeingtender."ThroughthetendermercyofourGod;wherebytheDayspringfromonhighhathvisitedus"(Luke1:78).

TheLong-sufferingofGod

This is an essential attribute ofGodwherebyHe refrainsHimself frominitiallypouringoutHisfullwrathuponthesinner,thuspostponinghispunishment—meanwhile bestowing benefits upon him. It is God'scharacter to be long-suffering (Exod 34:6). The Lord is long-sufferingtowardssinners inageneral sense. "Ordespisest thou therichesofHisgoodness and forbearance and longsuffering; not knowing that thegoodnessofGodleadeththeetorepentance?"(Rom2:4)."WhatifGod...endured with much long-suffering the vessels of wrath fitted todestruction?"(Rom9:22).

God is longsuffering towards the elect prior to their conversion. "TheLord...islongsufferingtousward,notwillingthatanyshouldperish,butthat all should come to repentance" (2 Pet 3:9); "To declare Hisrighteousness for the remission of sins that are past, through theforbearanceofGod"(Rom3:25).

God is longsuffering towards His children, as considered in theirregenerate state, by not always chastising them for their sins (it beingunderstoodthattheelectarenotpunishedinthedefinitivesenseoftheword), but rather overlooking their failures and having much patiencewiththem."Iwillsparethem,asamansparethhisownsonthatservethhim"(Mal3:17);"Likeasafatherpitiethhischildren,sotheLordpitieththemthatfearHim"(Ps103:13).

SuchisthecharacterofGod,aswehaveextensivelydemonstratedtoyou.Hischaracterisholy,good,loving,gracious,merciful,andlong-suffering.

YouwhoareconvincedofyourmiserableconditionandaredesiroustobereconciledwithGod,benotdiscouragedfromcomingtoGod.YouneednotbediscouragedifyourdesireistoapproachuntoHimintruth,withsincerity,andintherightway,thatis,onlythroughChrist.Simplycome:theLordisnotmerciless,cruel,orpitiless.Onthecontrary,HeisasHedeclaresHimself tobe inHisName:"TheLord, theLordGod,mercifulandgracious,longsuffering,andabundantingoodnessandtruth"(Exod

34:6)! Just as the father of the prodigal son, the Lord runs tomeet allwhoturntoHimfromafar.Hecallsyou,manifestsHimselftoyou,andpromises not to cast anyone out that comes to Him. Do not let fearrestrain you from doing so, but come boldly to the Lord and Hisgoodness.

Andbelievers,howyoudoinjusticetowardstheLordwhenyouviewHimas cruel, merciless, pitiless, and always angry, because He neitherimmediately delivers you from your threatening and pressingcircumstances, nor grants you your desires, nor answers your prayers.You dishonor God with such thoughts. You imagine things about Godthat are unbecoming of Him. Humble yourself for entertaining suchsinful and God-dishonoring conceptions. Refrain yourself from and befearful of such thoughts. How detrimental it is to you when you dwelluponsuchthoughts.Itwillpreventyoufromprayingbelievingly.YouwillrobyourselfofaquietconfidenceinGod,frustratetheexpressionofyourlove towards God, and bring upon yourself darkness, restlessness, thehidingofGod'scountenance,andavulnerabilitytowardssin.

Please conduct yourself no longer thus, but condition yourself to viewGodalwaysinsuchafashionaswehavedescribedHimtobeonthebasisofHisWord. Acknowledge Him to be such andmagnify Him in theseperfections. If you have sinned or are in the way of affliction, believefirmly and seek tomaintain a lively impression that God's character istrulyofsuchanature.ThereforefrequentlyhumbleyourselfbeforeHimasachildandbeatlibertytogotoGodbelievingHimtobesuch,notonlyas far asHis character is concerned but also thatHe is such a God inregardtoyou.RejoiceinthisandwithoutfearcommitbothyourselfandyourcasetoHim.Youwillexperiencethatitwillbetoyourcomfortandjoyaswell aspromote intimate communionwithHim, strengthen yourfaith, and result in progress in the way of sanctification. Then theholinessofGodwillnotdiscourageyoubutgenerateachildlikereverenceinyou;anditwillbecomeyourdelighttobeholy,sinceHeisholy.

TheRighteousnessorJusticeofGod

The righteousness of God can be considered either in and of itself asreferringtothejustness,perfection,andholinessofthecharacterofGod;or in view of its manifestation toward the creature. As such therighteousness or justice of God consists in giving each his worthy due,eitherbypunishmentorreward.

Justice isexecutedeitherbywayofmutualexchangeor inaretributivefashion.Amongmen,theexecutionofjusticebywayofmutualexchangeis practiced, as for instance when monetary remuneration is madeaccordingtoanagreement.Such,however,isnottruewithregardtoGod,since none of our works, however perfect they may be, are by naturemeritoriousbeforeGod.Sincenoneofourworksareperfect,therecanbeno proportionate relationship between work and remuneration. God,always being independent, is not indebted to anyone.Man cannot takethat which is his and bring it before God, for the good he performsoriginates inGod. Since it isman's natural obligation to perform goodworks,he,havingdoneso,canmakenoclaimsbecauseofit."solikewiseye,whenyeshallhavedoneallthosethingswhicharecommandedyou,say,Weareunprofitableservants:wehavedonethatwhichwasourdutytodo"(Luke17:10).

RetributivejusticemustbeascribedtoGod,bothinreferencetorewardaswellaspunishment.WhateverGoddoes is just. "He is theRock,Hisworkisperfect:forallHiswaysarejudgment:aGodoftruthandwithoutiniquity, just and right is He" (Deut 32:4). God is just when He actsaccording to either His promises or His threatenings. "That Thoumightest be justified when Thou speakest, and be clear when Thoujudgest"(Ps51:4).GodisjustwhenHedeliversandsavesaperson."Butnow the righteousness of God without the law is manifested, beingwitnessed by the law and the prophets: even the righteousness of GodwhichisbyfaithofJesusChrist"(Rom3:21-22).Godisjustindamningsinners."...thedayofwrathandrevelationoftherighteousjudgmentofGod;whowillrendertoeverymanaccordingtoHisdeeds"(Rom2:5-6);

"Righteous art Thou, O Lord, and upright are Thy judgments" (Ps119:137). Themeting out of punishment is generally referred to as theavengingjusticeofGod.

Question:In reference to the avenging justiceofGod,doesGodpunishsinbecauseitpleasesHim,sinceHecouldrefrainfromdoingsoifHesodesired, or is the punishment of sin a necessary consequence of therighteouscharacterofGod,sothatHecannotbutpunishsin,thatis,Hecannotletsinremainunpunished?

Answer:ThequestionisnotwhetherGodhastherightandtheauthoritytometeoutpunishment.Man isnaturally cognizantof the fact that sindeservespunishment.Theheathenknow"that theywhichcommit suchthings are worthy of death" (Rom 1:32). Neither is it a question ofwhetherGodpunishessinbyconstraintorwhethertheavengingjusticeofGod is so natural toHim that, just as fire always burns, there is animmediateresponse inmetingoutpunishmentuponthecommissionofeach sin. God, doing everything independently, also does that which isnatural toHim to the superlative degree. The freenesswithwhichGodexercisesHiswillshouldnotbeconstruedtomeanthatit isamatterofindifferencetoHimwhetherornotHepunishessin.Rather,itshouldbeviewedas anecessary consequence.Thus,GodbyvirtueofHisperfect,holy,andrighteouscharacter is inclinedastheonlywiseGodtopunishsinatatimeandinamannersuitabletoHim.However,thequestionathand is: "Is righteousness or punishment as an exercise of justice suchthat punishment cannot be avoided, and whether as God He cannotacquit without punishing sin, since such an act would be unjust andcontrary toHis holy and just character?"Our answer is "yes,"which isconfirmed by Scripture. "shall not the Judge of all the earth do right?"(Gen18:25).GodisarighteousJudge(Ps7:9);"Thouhatestallworkersofiniquity.TheLordwillabhorthebloodyanddeceitfulman"(Ps5:5-6);"The Lord revengeth; the Lord revengeth, and is furious; the Lordwilltake vengeance on His adversaries, and He reserveth wrath for Hisenemies.TheLordisslowtoanger,andgreatinpower,andwillnotatallacquit the wicked" (Nah 1:23).We will deal comprehensively with thissubjectinChapter17whichdealswiththenecessityofsatisfaction.

Beware,ohsinner,whoeveryouare,forGodisjust!Donotimaginethat

youwillbeable to satisfyGodbypraying, "OGod,bemerciful tomeasinner," or by doing your utmost to refrain from evil and to practicevirtue.Toimaginesuchistobeonthebroadwaytoeternal

destruction, and causes millions, who live under the ministry of thegospel,toperish.Ifyoucouldbedeliveredfromthisfoolishimagination,there would still be hope for you. As long as you foster such animagination, however, you are in a hopeless condition. Please considerthat therecanbenohopeofgraceandsalvationwithoutsatisfactionofthejusticeofGod,thatis,bytheenduringofpunishment.

You have heard that God is gracious, which is true. You are guilty,however, of distorting the essential meaning of the grace of God byinterpreting it to refer to remission of sin and absolution frompunishmentapartfromsatisfaction.Such,however,isnotgrace.Thereisno contradiction in God. The justice of God, which cannot becompromised to the leastdegree,ofnecessitydemands thepunishmentofthesinner.GodcannotdenyHimself,andthusgracedoesnotnegateHisjustice.Graceisnotincompatiblewithjustice,butconfirmsit.Thisisthe grace of God so highly exalted in His Word—that God, withoutfinding anything inman, yes, contrary to his desert, gaveHis Son as aSurety.HetransferredthesinsoftheelectfromtheiraccounttoHisandbybearingthepunishmentjustlydueupontheirsin,satisfiedthejusticeof God on their behalf. This is grace, namely, that God offers Jesus asSurety in the gospel. It is grace when God grants faith to a sinner toreceive Jesus and to entrust his soul to Jesus. It is grace when Godconverts a sinner, granting him spiritual life. It is grace when Godpermits a sinner to sensibly experienceHis favor. It is gracewhenGodsanctifiesasinner,leadinghiminthewayofholinesstosalvation.

PleasenotehowmuchthegraceofGoddiffers fromyourconceptionofgrace. Put your erroneous conception aside and cease from trying tomakeall thingswell in thewayofprayerandself-reformation.Perhapsyoureply,"Thenallmyhopewouldbegone,andIwouldbegivenovertodespair."Myresponseis,"Whatcanitprofityoutoflatteryourselfalittlewithafalsehopeandthusperishforever?"Instead,giveupallhopeanddespair of yourself; believe and acknowledge the righteousness of Godwho cannot forgive sin apart from satisfaction and the bearing of

punishment.KeepyoursinsandthejusticeofGodclearlyinview,aswellasyourinabilitytosatisfythisjustice.Freelyfearandtremble,butdonotremaininsuchaconditionnorendinit.Allowtheterrorof theLordtomove you to faith. Seek salvation in a way whereby God's justice issatisfied. Therefore, flee to the Lord Jesus as Surety, receivingHim toyour justification and sanctification.That is the onlywaybywhich youcanbesaved.

Andbelievers,mayyouwhoknowthisway—thewaybywhichyougotoGod—increasingly penetrate the truth of God's justice until you mayperceive itspurity,glory,andpreciousness.MagnifyGod inHis justice,andrejoiceinthefactthatGodisjust.LoveHisrighteousnessasyouloveHis goodness andmercy, especially in that this righteousness has beensatisfiedonyourbehalf.GivethankstoGodthattheLordleadsyouandallHis elect along such a holywayunto salvation.Donot consider thejustice of God to be against you, but as being for you—to give yousalvationandjustlypunishyourenemies.

ThePowerofGod

In the foregoing we divided the communicable attributes of God intothreemain categories: intellect,will, andpower.Having considered thefirsttwo,weshallnowconsidertheattributeofpower.Thewordpowerisambiguousinourlanguage,asitalsoreferstodominion,supremacy,andauthority.WheneveritisattributedtoGoditreferstoHisomnipotence.

Power in itsprimarymeaning is referred to inGreekasExusia, and inLatin as potestas. Its meaning is to have a just claim upon someone,authority,andsupremejurisdiction.OnecanconsiderthepowerofGodas an essential attribute, or use it in reference to the dispensation ofgrace.GodisLordandMasteroverallHiscreaturesandhasunrestricted,absolutepowerandjurisdictionoverthem.ThisnecessarilyfollowsfromthefactthatHeisGodandthatthecreatureisdependentuponHimforexistenceandactivity.IntheexerciseofthispowerHeisnotaccountableto anyone; no one may demand a reason from Him by asking, "WhatdoestThou?Isthisjust?"WemayoftennotbeabletocomprehendwhyGod acts in a particular way; it should be sufficient for us that God issovereign.Thistruthweareobligatedtoembrace.Considerthefollowingtexts: "Whowill sayuntoHim,WhatdoestThou?" (Job9:12). "ForHegivethnotaccountofanyofHismatters"(Job33:13).

Nebuchadnezzar expresses this forcefully when he states, "He doethaccordingtoHiswillinthearmyofheaven,andamongtheinhabitantsofthe earth: and none can stay His hand, or say unto Him, What doestThou?"(Dan4:35).Alsoconsiderthefollowingpassages."IsitnotlawfulforMetodowhatIwillwithmineown?"(Matt20:15);"Naybut,Oman,whoartthouthatrepliestagainstGod?Shallthethingformedsaytohimthatformedit,Whyhastthoumademethus?Hathnotthepotterpowerover the clay, of the same lump to make one vessel unto honour, andanotheruntodishonour?"(Rom9:20-21).

The Father has delegated His economical or executive power to theMediator,JesusChrist.BesideshavinggivenHimthechurchandalltheelect in order to bring them unto salvation, He has also subjected all

creaturesuntoHimsothatHemightusethemtopromotethesalvationoftheelect.Thisdelegationofpower,however,isnottotheexclusionofthe Father, so that the Father by virtue of this delegation would bedeprivedofpower,fortheFatherexecutesallthingsbymeansoftheSon.Thispowerisreferredtowhenitisstated,"AllpowerisgivenuntoMeinheavenandinearth"(Matt28:18).

ThepowerofGodinitssecondmeaning,dunamisinGreek,andpotentiainLatin,refers to thepowerandstrengthofGodwherebyHe isable toexecute and accomplish everything which is in agreement with HischaracterandHistruth—alsotocreatewhateverisconceivableandtodowhateverHewishes to do. From stonesHe is able to raise up childrenuntoAbraham(Matt3:9),thatis,tocreatehumanbeingsfromalumpofclayasHedidinthebeginning,andmakesuchhumanbeingspartakersofboththefaithandlifeofAbraham.Godcouldevencreatethousandsofworlds. In a word, God's power is unlimited. One could imagine thecreationofmanythingswhichwouldbecontrarytothenatureandtruthof God. One could speculate about imaginary things which bear noresemblancetoacreature.TorelatethistotheomnipotenceofGodandtoaskwhetherGodwouldbeabletoperformsuchthings,istoentertainthoughtsaboutGodwhicharevoidofreverenceandgodlyfear.WhateveriscontradictorytothenatureandtruthofGod,aswellascontrarytotheessentialnatureofacreature,isnoreflectionuponthepowerofGod.FarbeitfromustoattributethistotheomnipotentandholyGod."FarbeitfromGod,thatHeshoulddowickedness;andfromtheAlmighty,thatHeshouldcommitiniquity"(Job34:10).

God can neither denyHimself (2 Tim 2:13), nor canHe lie or deceive(Titus 1:2). "Itwas impossible forGod to lie" (Heb 6:18). Even thoughGodhaseternallybeencapableofcreatingaworld,itdoesnotfollowthatthe world could have existed eternally. "Yes" and "no" are at all timesoppositesandcannotbesimultaneousrealities.Oneandthesamebody,oneandthesameman,cannotbesimultaneouslypresentatmanyplaceswhicharefarremovedfromeachother.Theseandathousand-foldmorethingsdonotappertaintoomnipotence.Nevertheless,wemaintainthatGod by His omnipotence is able to accomplish whatever He will evenbeyondwhatHehaswilled,aswellaswhateverHewouldwill.Hisarmis

not shortened and therefore He is called the Almighty. "I am theAlmightyGod" (Gen 17:1); "When the Almightywas yetwithme" (Job29:5);"...saiththeLordAlmighty"(2Cor6:18).

TheLordhasnoneedofanyobjects,means,oranythingwhichcreaturesrequireinordertofunction."God...calleththosethingswhichbenotasthough they were" (Rom 4:17); "For He spake and it was done; Hecommanded,anditstoodfast"(Ps33:9);"ThereisnothingtoohardforThee" (Jer 32:17); "For with God nothing shall be impossible" (Luke1:37).WhateverGodwills,Heshallaccomplishirresistibly."OurGodisintheheavens:HehathdonewhatsoeverHehathpleased"(Ps115:3);"Hishandisstretchedout,andwhoshallturnitback?"(Isa14:27).

Therefore, you who are ungodly should fear, for you have such anomnipotentGodagainst you! You cannot prevail againstHim.There isneitherahidingplaceorrefuge,noristhereanyonewhowillbeabletoofferyouprotectionagainstHimanddeliveryououtofHishand."ItisafearfulthingtofallintothehandsofthelivingGod"(Heb10:31)."Howlye;forthedayoftheLordisathand;itshallcomeasadestructionfromtheAlmighty"(Isa13:6).

And you, children of God, let the omnipotence of God encourage yourhearts. If God is for you, who will be against you? Do you have anycorporal needs and know not how tomeet them? Even if there are nomeansavailable,Godhas theanswer.Herequiresnomeans,and if theLord desires to avail Himself ofmeans, He will bring them about andmakethemavailabletoyou.InsignificantmeansaresufficientforHim

forHeistheAlmightyOne.HecreateslightoutofdarknessinorderthatthemovementofHishandmaybeobservedthatmuchmoreclearly.Inall your perplexities confess with Abraham, "The Lord shall provide."Does your soul stand in need of light, comfort, a change of heart, andstrengthagainstsin?Even ifyouseenosolution,He isable togiveyouthe desire of your heart with one word. Seek to maintain a livelyperception of the omnipotence of God. This will strengthen you in allthings, causing you to take refugewithHim and be free from concern,fear, and terror. "He thatdwelleth in the secretplaceof themostHighshallabideundertheshadowoftheAlmighty"(Ps91:1).

TheDutyoftheChristiantoReflectupontheAttributesofGod

ThuswehavesoughttopresenttoyouboththeBeingandtheperfectionsof God. Such a God is our God. He is the object of our religion.Consequently, it is the duty of all who practice religion to reflectcontinuallyuponGodasHe is, to live in contemplationofHim,and towalkbeforeHiscountenance,forit isthiswhichtheLordrequiresfromthosethatareHis."IamtheAlmightyGod;walkbeforeMe,andbethouperfect" (Gen 17:1); "In all thy ways acknowledge Him, and He shalldirectthypaths"(Prov3:6);"Hehathshewedthee,Oman,whatisgood;and what doth the Lord require of thee, but to do justly, and to lovemercy, and to walk humbly with thy God?" (Mic 6:8). "Acquaint nowthyselfwithHim,andbeatpeace"(Job22:21).

Suchhasbeenthecontinualpracticeofthesaintswhoareheldbeforeusin Scripture as examples to be emulated. Consider for example Enoch,Noah, Moses, David, and Asaph. "And Enoch walked with God" (Gen5:24);"NoahwalkedwithGod" (Gen6:9); "Forhe (Moses)endured,asseeingHimwho is invisible" (Heb 11:27); "I (David) have set the Lordalways beforeme" (Ps 16:8); "When I awake I am still with Thee" (Ps139:18);"NeverthelessIamcontinuallywithThee;butitisgoodformetodrawneartoGod"(Ps73:23,28).

The most significant promise God makes to His people is when HepromisesthattheywillwalkwithHim,andHewillwalkwiththem."Theyshallwalk,OLord,inthelightofThycountenance"(Ps89:15);"andWewillcomeuntohim,andmakeOurabodewithhim"(John14:23);"Iwilldwellinthem,andwalkinthem;andIwillbetheirGod,andtheyshallbeMypeople"(2Cor6:16).

ThiswalkingwithGodoccurs,

(1) when the heart with holy determination separates and withdrawsitselffromallthatisvisibleandtangible."Whilewelooknotatthethings

which are seen" (2Cor 4:18); "Wherefore come out from among them,andbeyeseparate"(2Cor6:17);

(2) in quietly turning toward God, while preparing oneself to beilluminated by His wondrous light. "In the morning will I direct myprayeruntoThee,andwilllookup"(Ps5:3);"TrulymysoulwaitethuponGod"(Ps62:1);

(3) when we focus upon the attributes of God that we might gain anincreasinglydeeperunderstandingof themandperceive their influenceintheheart."ThereforeIwilllookuntotheLord"(Mic7:7);"TheylookeduntoHim,andwerelightened"(Ps34:5).MosesenduredasseeingHimwhoisinvisible(Heb11:27);

(4)whenweengageinallhumilityinintimatecommunionwithGod.OnetimethiswillconsistinsilentlypresentingourselvesbeforeGod,whileatanothertimetherewillbeareverentbowingbeforeHiminworship.Thentherewillbetimesofholydialogue,prayer,humblesubmission,trusting,rejoicinganddelightingintheLord,aswellasawillingsurrendertotheserviceoftheLordinordertoliveinamannerpleasingtoHim.Thisisthat sublime life; this is what constitutes a walkingwithGod. It is thehiddenwayinwhichnothingbutholinessanddelightareexperienced.

In order tomotivate you to become enamoredwith such a life, and toencourageyoutostiryourselfuptocommencewithsuchawalkandtopersevere in it, you should be aware that walking with God engendersselfabasement and a spiritual frame which is pleasing to the Lord anddesirableforyourself.Italsoengenderssteadfastandabundantcomfort,truejoyandpeacewhichpassallunderstanding,and

genuinesanctification.

Forwhen thesoul isprivileged to reflectuponGodashisGod inJesusChrist,suchasoulwillbeconsciousoftherighteousnessofGod.HewillmagnifyanddelightinthisrighteousnessnolessthaninGod'sgoodnessand love. He will perceive in this attribute only light, purity, andextraordinaryglory.Suchasoulrejoicesthemore inthisrighteousness,since by virtue of themerits of Christ it is no longer against him unto

destruction,butratherforhishelpandsalvation,andtothedamnationoftheungodly.

The soul beholdingGod'sgoodness andall-sufficiency, and tasting thepowerof these is so fullysatisfiedwith this thatall thegoodnessof thecreaturevanishes.Itnolongerhasanyappealtohim.Hecandowithoutit and confesses with Asaph, "Whom have I in heaven but Thee? andthere is none upon earth that I desire beside Thee ... but God is thestrengthofmyheart,andmyportionforever"(Ps73:25-26).

Thesoul, irradiatedbythe loveofGodand ignitedwithreciprocal love,loses itself in this love and is silent in response to it. He stands inamazement of this love, and finds so much in it that all creature-loveloses its appeal.Heno longer perceives anydesirability in the creatureexceptwhereheperceivessomethingofGodinit.Thereforehenolongercovetstheloveofothersandisreadilyweanedfromallthatappearstobedesirableuponearth.

Viewing the holiness of God, the soul, not able to endure its brilliantsplendor, covers her countenance, exclaiming with the angels, "Holy,holy, holy is the Lord of hosts!" He thus becomes enamored with thisholinessanddesirestobeholyasHeisholywhohascalledhim.

The soul perceives the sovereignty of the holy will of God, exalting,esteeming, and approving it as such. He rejoices in the fullaccomplishmentofthiswillrelativetoallcreaturesaswellashimself.Hesubmitshimselftothiswillwhichsweetensandmakesallthingswell.HeyieldshisownwilltobeswallowedupinthewillofGod.TheLord'swillishis will both in what he endures and does, and he is thus ready toperformallthatisaccordingtoGod'swillandispleasingtoHim.

ContemplatingthemagnificenceandgloryofGod,thedignityandgloryof all creatures vanish and are in comparison considered to be lowly,insignificant, and contemptible. He neither desires the splendor andglory of the world for himself, nor is he intimidated by the dignity ofotherswhomightcausehimtoactcontrarytothewillofHisGod.Inthataspect he deems the dignified and honorable equal to the mostinsignificantandcontemptibleeven thoughhewill fully subjecthimself

to all whomGod has placed over him becauseGodwills it. Rather, hebowsinallhumilitybeforeGodthemostHigh,renderingHimhonorandglory.HisheartandtonguearepreparedandreadytospeakofthehonorandgloryofHismajesty.

ViewingtheomnipotenceofGodinitselfaswellasinitsmanifestationinall creatures, the power of creatures which either is exercised for oragainsthimvanishes.Hewillneitherrelyuponnorfearit,butdwellinginthe secret place of the most High he abides under the shadow of theAlmighty. In that shadowhe rejoicesoverallhisenemies,enjoys safetywithoutfear,andisconfident.

IncontemplatingthemultifacetedandunsearchablewisdomofGodasitismanifestedinallHisworksbothintherealmofnatureandofgrace,heloseshisownwisdom,consideringittobebutfoolishness,aswellasallesteem for the wisdom of friend and enemy. Such a soul is quiet andsatisfied with the all-wise government of God, be it in relation to thewholeworld,thechurch,hiscountryofresidence,timesofpeaceandwar,oritseffectuponhimandhislovedones.HeyieldsineverythingtothewisdomofGodwhoknowsbothtimeandmanner,eventhoughthesoulhasnopriorrealizationorperceptionthereof.

Thesoul,viewingthe infallibletruthand faithfulnessofGod, refuses torelyuponhumanpromises.Theyneithercancausehimtorejoicenorcanhuman threatenings terrify him, for he is aware of human mutability.However, He knows the Lord to be a God of truth who keepeth truthforever.Heknowsthepromisesandbelievesthem,beingsoconvincedoftheircertaintyasiftheywerealreadyfulfilled.Hethereforerestsinthemandhasajoyfulhopeinthem.

Behold,isthisnotajoyfullife—aheavenuponearth—tohavesuchaGodas your Godwho promotes both your welfare and your salvation? Cantherebesorrowinsuchasoul?DoesnotHewhohasaGodastheGodofjoy and gladness have every reason to experience immediate comfort?Does not such a walk with God cause the soul to manifest utmostmeeknessandhumility,beingcognizantofhisown insignificance?Thisengenders in the soul a circumspect and unwavering spiritual frame, aquiet and humble submission in all things, and a fearless valor and

courage intheperformanceofhisduties,evenwhen theLordcalls toadutywhichisextraordinaryinnature.Thereisadelightinginthatwhichhemayhavedone for theLord, submissively leaving theoutcome tobedetermined by His government. Such a spiritual frame engendersgenuineholiness."Butweall,withopenfacebeholdingasinaglassthegloryof theLord,arechanged into thesame image fromglory toglory,evenasbytheSpiritoftheLord"(2Cor3:18).

All virtue which does not issue forth from such a representation andcontemplationofGodinChristisoflittlevalueforitlackstrueessence.Aview of God, as outlined above, elevates the soul above all creatureactivityanduniteshimwithGodandHiswill,whichteacheshimhisdutyaswellasthemannerinwhichheistoperformit.SuchaviewofGodwillbring forth themosteffectiveandpurestmotives to stirup the soul. Inthis view of God the soulmay find all sweetness and peace—indeed, itbringsheaveninthesoulandthesoulinheaven.Itpreventssinfullustsfromissuingforth;andiftheyemerge,itenablesthesoultosubduethem.ThisisthefearofGod,lovetoGod,submissiontoGod,andobediencetoGod, which causes the soul to radiate holiness as the countenance ofMoses was radiant when for forty days he had communion with Godupon the mountain. "Blessed is the man whom Thou choosest, andcausesttoapproachuntoThee,thatHemaydwellinThycourts:weshallbesatisfiedwiththegoodnessofThyhouse,evenofThyholytemple"(Ps65:4).Oh,blessedeternitywhenweshallalwaysbewiththeLord,shallseeHimfacetoface,andknowHimasweareknown!(1Cor13:12).

DirectionsforReflectingupontheAttributesofGod

In order to be properly engaged in this contemplation of God, andthereby to increase in the knowledge and love of God, the followingdirectionsaretobeobserved.

First, maintain a lively impression that you are but an insignificantcreature, and seek to persevere in such a spiritual frame. Realize thatyour soul's ability for comprehension is very limited and that amattermayreadilyexceedyourunderstanding.Furthermore,ourunderstandinghaving been darkened through sin, we are very unfit to comprehendanythingaboutGodwhoisan infiniteSpirit.Canasmallbottlecontainan entire ocean? How then can a finite being comprehend an infiniteBeing? Can someone look directly into the sun without being blinded?Howthenwill anyoneviewGodwho is an infinite lightdwelling in thelightuntowhichnomancanapproach(1Tim6:16)and isclothedwiththegarmentoflight?Everyonetherefore,whenviewinghimselffromthisperspective,must recognizehimself tobebut a great and foolishbeast,nothavingarighthumanunderstandingbecausehehasbeensoblindedbysin.Truly,toperceivethatGodisincomprehensibleandtoacquiesceinandloseone'sselfinthis;topauseandreflectinholyamazement; tobelieve that the Lord infinitely transcends the capacity of ourmind; torejoice in the fact that God unveils to man that He exists and revealssomething of Himself; and to be satisfied with that revelation—thatconstitutes knowledge of God and is the best frame to increase in thisknowledge.

Secondly, be more passive in your contemplation of God and allowyourselftobemoreilluminatedwithdivinelight.Quietlyfollowthatlightwithyourthoughtsandpermityourselftobeinfluencedbyitratherthanwearying your soul with rational deductions, so the soul may movebeyond the illumination granted at that moment. The reality andintensityofsuchmentalactivitywillcauseourthoughtstobemorecarnalthangodlyandwillbringdarknessuponthesoul.

Thirdly,indoingsoitisessentialthatthesoulinallsimplicityapprovesof God's revelation of Himself to her and refrains from hankering tocomprehend this revelation. If one seeks to penetrate the manner ofGod'sexistenceintellectually—thatis,Hiseternity,infinity,omniscience,omnipotence,andinternalmotions—itwillofnecessitybringthesoulindarkness and various temptationswill emerge as a result, for themindthen contemplates things which are beyond its reach. Therefore, oneshouldquicklyresistany inclinationtoponderabout the"why"and the"how"ofGod'sexistence,nippinganytemptationsinthebud.Fleethembyreadilyfocusinguponyour

insignificanceanddarknessofunderstanding , and in allhumility startagainfromthebeginning.

Fourthly, in order for the soul to contemplate upon God in a mannerwhichisbecomingofHim,hemustseektobeinagodlyframeofmindandbeemptiedofsinfuldesiresandworldconformity,for"thesecretoftheLordiswiththemthatfearHim"(Ps25:14)."Blessedarethepureinheart:fortheyshallseeGod"(Matt5:8);"hethatlovethmeshallbelovedofMy Father, and Iwill ...manifestMyself toHim. Andwewill comeuntohim,andmakeourabodewithhim"(John14:21,23).

Fifthly,indoingsohistoricalfaithmustbeveryactive.ThismeansthataswecometotheWord,wewillreadwhatGodsaysaboutHimself,withoutcontradictionacceptitasthetruth,andconcludeandconfessthatGodissuch asHe revealsHimself to be. Our thinking will remain within thecontextofGod'sWordwithoutagonizingly seeking tomovebeyond theWord.WewilltheninallsimplicityfollowtheLord,untilitpleasesHimtoleadustoahigherlevelofunderstanding.

Sixthly,itisessentialthatoneconsidersGodtobeHisGodinChrist.Thelight of the knowledge of the glory ofGod is to be found in the face ofJesusChrist(2Cor4:6).OutsideofChristGodisaterror,andcanonlybeviewedasaconsumingfire.InChrist,however,onemayhaveliberty;andGodrevealsHimself tosuchwhoapproachuntoHiminthatway.ThenonewillbeabletobetterendurethelightofGod'scountenance,rejoiceinit, and therein glorify God. One ought to be cautious, however, ofbecoming too free and irreverent when considering God as Father in

ChristandinthecontemplationuponHisperfectionswhichareunveiledbymeansof thecovenantofgrace.Theproper frameforcontemplationuponGodistobehumble,reverent,andtotremblewithawebeforethemajestyoftheLord.