I. ASSERT AND ILLUSTRATE THE DOCTRINE OF THE TEXT. That God is incomprehensible. If in the Godhead we gaze and pry too boldly into eternal generation and procession, and the ineffable unity of Father, Son, and Holy Ghost, it will but dazzle and confound our weak faculties. All the attributes of God are infinite in their perfection, and whosoever goes about to fathom what is infinite, is guilty of the folly of that countryman, in the poem, who sitting on the bank side, expects to see the stream run quite away, and leave its channel dry; but that runs on, and will do so to all ages. We cannot comprehend the whole extent of God's moral attributes. Though God were so far discoverable by the light of reason, as served to render the idolatry and wickedness of the pagan world inexcusable (Romans 1), yet God being infinite, and His perfections a vast abyss, there are therefore mysteries in the Godhead which human reason cannot penetrate, heights which we cannot soar.

II. REFLECTIONS UPON THIS PROPOSITION. Use it —

1. To let out the tumour of self-conceit.

2. To justify our belief of mysteries.

3. To vindicate the doctrine of providence. The incomprehensibleness of God solves all the difficulties that clog the doctrine of providence.

(Richard Lucas, D. D.)

1. We should learn to be humble.

2. Infer how base a thing is idolatry, or image worship.

3. If God is incomprehensibly glorious, how should we admire and adore Him!

4. Let us calmly submit to all His dispensations in providence.

5. Seeing that the nature of God is so wonderfully glorious, let us study to know Him.

6. Learn the reasonableness of faith.

7. This subject should render the heavenly state exceedingly desirable; for in that state "we shall know even as we are known."

(G. Burder.)

I. BY WAY OF INSTANCE OR INDUCTION OF PARTICULARS.

1. Instances on the part of the object. The nature of God, the excellency and perfection of God, the works and ways of God, are above our thoughts and apprehensions. We can only understand God's perfections as He communicates them, and not as He possesses them. We must not frame notions of them contrary to what they are in the creature, nor must we limit them by what they are in the creature. The ways of God's providence are not to be traced. We take a part from the whole, and consider it by itself, without relation to the whole series of His dispensations.

2. Instances on the part of the subject, or the persons capable of knowing, God in any measure. The perfect knowledge of God is above a finite creature's understanding. Wicked men are full of false apprehensions of God. And good men have some false apprehensions. The angels do not arrive at perfect knowledge of Him.

II. BY WAY OF CONVICTION. If the creature be unsearchable, is not the Creator much more unsearchable. He possesses all the perfections which He communicates, and many which cannot be communicated to a creature.

III. THE CLEAR REASON OF IT. Which is this — the disproportion between the faculty and the object; the finiteness of our understandings, and the infiniteness of the Divine nature and perfections. Apply this doctrine —

1. It calls for our admiration, and veneration, and reverence.

2. It calls for humility and modesty.

3. It calls for the highest degree of our affection.

(J. Tillotson, D. D.)

1. Certain considerations from which you will infer the presumption of expecting that the nature of God should be either discernible or demonstrable by reason. If we would but observe how little way our reason can make when labouring amongst things with which we are every day conversant, we should be prepared to expect that when applied to the nature of the Deity, it would be found altogether incompetent to the unravelling and comprehending of it. We are to ourselves a mystery. There is a presumption which outweighs language in expecting that we can apprehend what is God, and how He subsists. A revelation from God may be expected to contain much which must overmatch all but the faith of mankind. We are continually in the habit of admitting things on the testimony of experience, which without such experience we should reject as incredible. We may assert this in respect to many of those operations of nature which are going on daily and hourly around us, e.g., husbandry. We do not, in regard of the things of this lower creation, measure what we believe by what we can demonstrate. Where then is the justice and the reasonableness of our carrying up to the highest investigations of God a rule which, if applied to the facts or phenomena of nature, would make us doubt the one half, and disbelieve the other? If we reject one property of God, because incomprehensible, we must, if consistent, reject almost every other. This is not sufficiently observed. It is customary to fasten on the mystery of the Trinity as the great incomprehensible in God, and to speak of it as tasking our reason in a measure far higher than the rest. We admit that whilst the whole of a revelation may be above our reason, there may be parts which seem contrary to it; and if there exists a repugnance between reason and revelation, we do right in withholding our assent. If it could be shown that the received doctrine of the Trinity did violence to the conclusions of reason, there would be good ground for rejecting that doctrine and regarding the Bible as wrongly interpreted.

2. There is no repugnance to reason in the doctrine of the Trinity. It is above reason, but not contrary to reason. The sense in which God is three, is not the sense in which God is one. The doctrine stated with simplicity, the doctrine that Father, Son, and Holy Ghost are so distinct as not to be one with the other, and so united as to be one God, carries nothing on its front to convict it of absurdity. There is no contradiction in three being one, unless it be said that the three are one in the same respect. We are not now endeavouring to establish the fact that Scripture teaches the doctrine of the Trinity; we only show that there is nothing in the doctrine which reason can prove impossible. The testimonies of Scripture to the Divinity of Father, Son, and Spirit, are numerous and explicit; the declarations that there is only one God rival these in amount and clearness. You will be told that this doctrine is a speculative thing; that even if it is true, it is not fundamental; and that, whatsoever place it may fill in scholastic theology, it is of little or no worth in practical Christianity. Remember one truth. If the doctrine of the Trinity be a false doctrine, your Redeemer, Jesus Christ, was nothing more than a man. The Divinity of Christ stands or falls with the Trinity or Unity.

(H. Melvill, B. D.)

1. It was a great gain to our race that at last the search for an Incarnation came up to a real, visible being. Man had gone about as far as he could upon a theology of legend and absurdity. There was no valuable religious faith in the world at the time of the Advent. The Roman Empire had all forms of greatness except religious faith. Mankind will always exchange legend for history. The development of reason works against myth and in favour of the actual. Examine further the quality of this Christ idea. It was the first incarnation lying within the field of evidence. How far was this Christ an-incarnation of the Divine?

2. It should soften our judgment that we do not know the nature of Deity. There is every reason for supposing that man was created in the intellectual likeness of God, and hence for God to become manifest in Christ was only a filling to the full of a cup partly filled in the creation of man. Man himself held a part of the Divine image. Christ held it all. The picture of Jesus Christ is the best picture conceivable of a mingling of the earthly and the heavenly. The whole scene is above life and below the infinite. It was God brought down, and man lifted up.

(David Swing.)

I. I KNOW THERE IS A GOD, BECAUSE HE HAS REVEALED HIMSELF TO MEN. In all ages God has spoken to men, and given them a knowledge of Himself. All along the ages God was constantly speaking to men, and revealing Himself to His people. As large numbers of these men gave their lives as witnesses for God's revelation, I believe their testimony, and am aided in searching to know God for myself.

II. BECAUSE HE HAS REVEALED HIMSELF TO ME. In three ways —

1. In His Holy Word.

2. In the world in which I live.

3. In my own heart, and soul, and life.

III. BECAUSE HE MADE THE WORLD. It could not have made itself.

IV. BECAUSE I CAN SEE HIS WISDOM IN THE HARMONY AND DESIGN WHICH EXIST IN THE WORLD. Wherever you see design, you may be sure there has been a designer. Things do not happen by chance.

V. I AM CONFIRMED IN MY KNOWLEDGE OF GOD WHEN I LEARN THAT MEN EVERYWHERE HAVE BELIEVED IN GOD. Go wherever you will, you will find men who believe in God. Rather than be without God, men will make one. The universal failure of man has not been to have no God, but to have too many.

(Charles Leach, D. D.)

1. It agrees with the profoundest instincts of our souls. "My heart and my flesh crieth out for the living God." It is the hunger of the river for the ocean — every particle heaves towards it, and rests not until it finds it.

2. It is stimulated by the manifestations of nature. His footprints are everywhere, and they invite us to pursue His march.

3. It is encouraged by the declarations of the Bible. "Seek ye the Lord while He may be found, call ye upon Him whilst He is near."

4. It is aided by the manifestations of Christ. "Christ is the brightness of His Father's glory," etc.

II. This is a USEFUL occupation.

1. There is no occupation so spirit-quickening. The idea of God to the soul is what the sunbeam is to nature. No other idea has such a life-giving power.

2. There is no occupation so spirit-humbling.

3. There is no occupation so spirit-ennobling. When the soul feels itself before God, the majesty of kings, and the splendour of empires are but childish toys.

III. This is an ENDLESS occupation. "Canst thou by searching find out God?" Never fully. The finite can never comprehend the Infinite.

1. This endless work agrees with the inexhaustible powers of our nature. Searching after anything less than the Infinite would never bring out into full and vigorous action the immeasurable potentialities within us.

2. This endless work agrees with the instinct of mystery within us. The soul wants mystery. Without mystery there is no inquisitiveness, no wonder, no adoration, no self-abnegation.

(Homilist.)

I. THAT IT SEEMS TO BE A SIN TO ATTEMPT TO FIND IT OUT. Our lust after knowledge should be put under restraint. It was a forbidden curiosity that ruined the first members of our race. Certain it is that we are under limitations; and it must be very unadvised to pretend to find out God to perfection. And —

II. IT IS IMPOSSIBLE TO ACCOMPLISH IT. Neither prophets nor apostles were capable of comprehending all knowledge: at least they were not thought fit to be entrusted with more important discoveries. Some things angels even might not look into. Will reason supply the deficiency? The immensity of the Divine nature, and the weakness of human capacities, will be perpetual discouragements to such a rash experiment. It is true that the eternal power and Godhead of the Creator are so easily deducible from the things that are made, that those are pronounced without excuse that do not discern them, and act agreeably to their conviction. But what is man that he should with so much impatience covet to know the hidden things of God before the time? Secret things belong unto God. Highly then does it concern us to cheek that petulant and wanton desire of prying into things which God hath industriously concealed from us. We may know quite enough to make us religious here, and happy hereafter. It is not unreasonable to believe that it will be one of the beatitudes of good men to have their understandings enlarged at the great day of the manifestation of all things. Let no one fancy he is injured, or that God's ways are not equal, in not suffering us at present to see Him as He is; since He never intended that this life should be a state of perfection in any kind. Let us be thankful that God has graciously revealed to us the way of salvation, and not be dissatisfied that He hath not given us to understand all mysteries and all knowledge.

(James Roe, M. A.)

2. We cannot find God out to perfection. Were He less perfect, the attempt might not be so utterly impossible. That we cannot perfectly know God may be argued from the narrowness of our faculties, and from the great disadvantages for knowing God which we lie under in the present state. Moreover God is infinite, and all created understandings are but finite. We cannot fathom infinite perfection with the short line of our reason; or soar to boundless heights with our feeble wing; or stretch our thoughts till they are commensurate to the Divine immensity. Consider some particular perfections — eternity, immensity, omniscience, and omnipotence. Consider the moral attributes of God His holiness, goodness, justice, truth. Practical reflections —

1. Let us adore this incomprehensible Being. It is the grandeur, the infinity of His perfections which makes Him a proper object of adoration.

2. Whenever we are thinking or speaking of God, let us carry this in our minds, that He is incomprehensible. This will influence us to think and speak honourably of Him.

3. This will help us to form a more raised conception of the happiness of the heavenly state.

(H. Groves.)

1. We cannot perfectly understand the production and disposal of things at the beginning. Creation is of two kinds: out of nothing, and out of pre-existent matter. Of creation out of nothing, it is not possible that we should form the least conception. Of creation out of preexistent matter we can have some idea, but only an inadequate one.

2. We cannot perfectly understand the causes of things in the stated course of nature. A thousand questions might be started, about which the wisest philosophers can only offer their conjectures. The way of God is too deep and winding for us to find out. We have no reason to boast of our knowledge of the works of God, since what we know not is much more considerable than what we know.

3. We cannot perfectly understand the reasons and ends for which all things are what they are, and their exact adjustment and correspondence to these ends. The general and ultimate end of all things is the glory of God. And we can perceive that things are admirably fitted to answer this end. Yet we do not clearly understand in what manner each thing contributes to this purpose. We should be cautioned against censuring any of the works of God in our thoughts, because we are not able to tell what good they answer.

II. AS TO PROVIDENCE. We can easily demonstrate that there is a providence, and this, in all its dispensations, consonant to the perfections of God, but we can by no means fathom all the depths of it. Some instances may be given in which the unsearchableness of the ways of providence appears. Such as —

1. God's manner of dealing with the race of mankind, especially in suffering it to be in a state so full of sin and confusion, of imperfection and misery.

2. The providence of God, as exercised over His Church, is beyond our deciphering. Why is the Church so small; and why has it been so overrun with errors and corruptions?

3. The providence of God in weighing out the fates of kingdoms, nations, and families. Baffled as we are in our attempts to solve a thousand perplexing difficulties which present themselves to our minds, we should inquire with modesty, judge with caution, and always remember that God is not bound to give us any account of His matters.

4. The providence of God in relation to particular persons will be forever inexplicable. Some reasons why the ways of providence are inscrutable may be given. We have not a thorough insight into the nature of man. God governs man according to the nature He has given. The ends of providence are unknown to us, or known very imperfectly; therefore they appear to us so perplexed and intricate.

5. Only a small part of providence comes under our notice and observation. How then can we know the beauty of the whole? The subject teaches the greatest resignation both of mind and heart.

(H. Groves.)

I. IN RELATION TO THE DIVINE ATTRIBUTES. By our strongest efforts we cannot know what the essential properties are of a Being infinitely perfect. By the attributes of God, we are to understand the several apprehensions we have of Him according to the different lights wherein our minds are capable of beholding Him, or the different subjects upon which He is pleased to operate.

1. With respect to God's power. That power is a perfection will not be disputed. How shall we form to ourselves any perfect idea of infinite power? Especially if we consider Omnipotence as operating on mere privation, and raising almost an infinite variety of beings out of nothing. And if creation implies only the disposing of existing things into a beautiful and useful order, this equally gives us a sublime idea of power.

2. With respect to God's eternity. Who can distinctly apprehend how one single and permanent act of duration should extend to all periods of time, without succession of time? But how the eternity of God should be one single and permanent act of duration, present to all past as well as future time, is a difficulty sufficient to turn the edge of the finest wit, and the force of the strongest head.

3. With respect to the immensity of God. That a single individual substance, without extension or parts, should spread itself into and over all parts; that it should fill all places, and be circumscribed to no place, and yet be intimately present in every place; are truths discoverable by reason and confirmed by revelation. To say that God is present only by His knowledge does not solve the difficulty of conceiving His ubiquity. Where God is present in any attribute, He is essentially present.

4. With respect to the omniscience of God. God does not only foreknow what He has effectually decreed shall come to pass, but what is of a casual and contingent nature, and depends on the good or ill use man will make of his liberty. So that we must suppose in God a certain and determinate knowledge of events, which yet are of arbitrary and uncertain determination in their causes. The best answer is, that God is present to all time, and to all the events which happen in time. Futurity in respect to Him is only a term we are forced to make use of, from the defects of our finite capacity. The difficulty, however, of His predictions remains. We have more clear and distinct ideas of the moral perfections of His nature, than of His incommunicable properties.

II. IN RELATION TO THE DIVINE PROVIDENCE.

1. How far is God's wisdom affected or impeached by the sufferings of good men? One of the principal designs of God is to promote the interests of religion. The sufferings of good men appear to obstruct such a design, as they seem to lessen the force of those arguments which we draw from the temporal rewards of religion; and as circumstances of distress are commonly supposed to sour and embitter the spirits of men. The promises made to the Jews rap all along upon temporal blessings and enjoyments. But the principal motives to our Christian obedience are taken from the happiness and rewards of a life after this. Religion does, however, entitle men to the temporal advantages of life, but the Christian promises relate principally to the inward peace and tranquillity of mind which naturally flow from a religious conduct; or to the inward consolations wherewith God is sometimes pleased more eminently to reward piety in this life. The necessary supports of life are assured. To lay too great a stress on the temporal rewards of religion seems of ill consequence to religion on two accounts. As it tends to confirm people in the opinion that the happiness of human life consists in the abundance of things that a man possesses. And men are hereby tempted to suspect the truth of religion itself, or to make false and uncharitable judgments on persons truly religious. Such judgments the friends made of suffering Job.

2. Prejudices against the goodness of God. The notion we have of goodness is, that it disposes to good and beneficent actions. But pain and sickness, etc., are things naturally evil. Such things seem inconsistent with the nature of God. But God may have special ends in view in afflicting, and He may be treating men as a parent treats his child.

3. Prejudices concerning the justice of God. But the best of men are conscious to themselves of many sins and defects which might justly have provoked God to inflict what they suffer upon them. And this life is not properly a state of rewards and punishments, but of trial and discipline. So the afflictions of good men are parts of the training work of Divine goodness and mercy. Seek then to have the best and largest thoughts of the Divine perfections you possibly can. Frequently reflect on the moral perfections of the Divine nature. Since we cannot by searching find out the Almighty to perfection, nor even discover all the particular reasons of His providence in this world, let us labour for eternity. There our minds will not only be united to God in perfect vision, but our hearts in perfect love.

(R. Fiddes.)

I. ALL THE NATURAL SEARCHING IN THE WORLD CANNOT FIND OUT GOD. Man's reason is not equal to the work of apprehending the spiritual. We are compelled to rest conjecturally upon visible impressions; we can go no further. Supposing we are intelligent enough to set every faculty to this searching work, the result would be the same. The world by wisdom never yet knew God; common earthly intelligences move in every ether direction than towards heaven. Philosophy deals with things on the earth, under the earth, and above the earth; but not one tittle of that which relates to God forms any part of it. The high-class moralists of the most civilised heathen states have no standing at all in their religious creeds. In them you perceive at once the utmost length that an unenlightened understanding can go.

II. THERE IS A SEARCHING WHICH CAN FIND OUT GOD, YET NOT UNTO PERFECTION. "Search the Scriptures." For thousands of years there was a dispensation in which terror prevailed over hope, and a hard bondage over spiritual liberty. It was deeply covered with a veil which hid the wonderful workings of God, as a pardoning and a reconciled Father in Christ Jesus. But when the mind has become acquainted with Scripture facts, what is its real gain? It knows more, but does it ascend higher? By such searching no man profitably finds out God. Notwithstanding all that the best searching achieves, in the way of experimental knowledge, not the holiest saint that ever searched the most, is able to find out the Almighty in His perfection.

III. IN WHAT MANNER ARE WE TO GLORIFY GOD IN THE DISCOVERY OF HIS REDEMPTIVE CHARACTER? Our desires must be longing and panting after fuller flowings in of His love. It is in the heart that we are' the most sensible of the tender relationship which He bears to us.

(F. G. Crossman.)

1. We find evidence of the unsearchableness of God in His own Being and perfections. Hence all the humiliating failures of the ancients in their endeavours to find out God. In the economy of nature and providence. In those providential aspects which more immediately concern our own happiness.Practical lessons.

1. We should be prepared for some corresponding difficulties in the written word.

2. We should show great diffidence and caution in interpreting the disclosures which God has been pleased to make of Himself, whether in nature or revelation.

3. We should cherish a feeling of thankfulness for the knowledge we already possess.

(D. Moore, M. A.)

II. WHAT WE MAY REACH TO. Though we cannot in the abstract comprehend how the three in their essence are but One, yet what Father, Son, and Holy Spirit are to us we may know, together with the unity of their will and purpose, so as to exhibit to us most clearly our consolation and salvation.

1. The Father is displayed in this unapproachable Godhead, the Former and Maintainer of all created things.

2. Whereas the Father in shewing mercy must not obliterate justice, it is in His Son, the eternal wisdom of God, that these two, apparently so opposite, are brought into union.

3. Though we cannot comprehend how the Holy Spirit proceeds from the Father and the Son, yet the necessity of the new birth is plain enough; and the might of the Spirit to effect it is sufficiently described. Thus, while we cannot find out the Almighty to perfection, we have enough of His dealings exhibited to guide our conduct. And remember that it is necessary to search into truth, not speculatively, but experimentally and practically.

(John Ayre, M. A.)

(C. Beard, B. A.)

1. The adorable first person of the Trinity, the Father, is and must ever be beyond the grasp of our senses and faculties. It is generally agreed that the third person of the Trinity, the Holy Ghost, is, and ever will be, beyond the direct and immediate notice of all creatures. He is far beyond the grasp of both our bodily and mental faculties. The brightest manifestation of the Godhead is in the incarnation of the Son of God. We may behold His glory, as of the only-begotten of the Father, but we can go no further. This manifestation is for all practical purposes sufficient. But even in Christ divinity shone forth under great obscuration. Whatever eludes all our senses and faculties is to us necessarily clad with mysteriousness. Whatever is concealed from every perceptive power excludes the possibility of original knowledge. In such a case learning without instruction is impossible.

2. The incomprehensibility of God's nature and ways is often asserted in His Word. Nowhere is the incomprehensibility of God spoken of in Scripture as cause of sorrow to the pious. Our inability to find out the Almighty to perfection is not merely moral, but natural. The same would have been true if man had not sinned.

3. So very wonderful are the perfections of God, compared with the attributes of the most exalted creature, that His nature and ways must always be mysterious, just in proportion to our knowledge of their extent. How should man, as compared with God, have knowledge either extensive or absolute? God's plans are founded on the most perfect knowledge of all things. Man's information is very imperfect both in scope and degree. The moral character of God presents greater wonders than His natural attributes. His moral character — holiness, justice, goodness, truth, faithfulness — is presented in the person and work of Jesus Christ.

4. God has shown Himself to be incomprehensible in His works of creation. Out of nothing God made all things, our bodies and our souls, all we are, all we see, all that is within us, above us, beneath us, around us. Most of our knowledge of God is negative. Our positive knowledge of Him is very limited. There will ever be topless heights of Divine knowledge, to which we shall have to look up with inquiring awe.

5. In God's government and providence are several things which must ever make them incomprehensible to us. How noiseless are most of His doings. But when He chooses He can make our ears to tingle. God hides His works and ways from man by commonly removing results far from human view. God's ways respecting means are very remarkable. He, apparently, often works without means. Perceiving no causes in operation, we expect no effects. God also employs such instruments as greatly confound us. We often tremble to see God pursuing a course which, to our short sight, seems quite contrary to the end to be gained.Lessons —

1. The Christian lives and walks by faith, not by sight.

2. As the object of God in all His dealings with His people is His own glory and their eternal good, so they ought heartily to concur in these ends, and labour to promote them. God's glory is more important than the lives of all His creatures.

3. Let us put a watch upon our hearts and lips, lest we should think or say more about God's nature and ways than befits our ignorance and our selfishness.

4. Note how excellent are Divine things. "Divinity is the haven and Sabbath of all man's contemplations." Every honest effort to spread the knowledge of God is praiseworthy.

(W. S. Plumer, D. D.)

(Haeckel, History of Creation.)

( R. Baxter.)

     5441   philosophy

God Incomprehensible and Sovereign.
1 Can creatures to perfection find [1] Th' eternal uncreated mind? Or can the largest stretch of thought Measure and search his nature out? 2 'Tis high as heaven, 'tis deep as hell, And what can mortals know or tell? His glory spreads beyond the sky, And all the shining worlds on high. 3 But man, vain man, would fain be wise, Born like a wild young colt he flies Thro' all the follies of his mind, And swells and snuffs the empty wind. 4 God is a King of power unknown, Firm are the orders of his throne; …
Isaac Watts—Hymns and Spiritual Songs

Whether God is a Body
Whether God is a Body We proceed to the first article thus: 1. It seems that God is a body. For what has three dimensions is a body, and sacred Scripture attributes three dimensions to God, as in Job 11:8-9: "It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea." God is therefore a body. 2. Again, everything that has figure is a body, since figure is a mode of quantity. Now it seems that God has …
Aquinas—Nature and Grace

Whether Security Belongs to Magnanimity?
Objection 1: It seems that security does not belong to magnanimity. For security, as stated above (Q[128], ad 6), denotes freedom from the disturbance of fear. But fortitude does this most effectively. Wherefore security is seemingly the same as fortitude. But fortitude does not belong to magnanimity; rather the reverse is the case. Neither therefore does security belong to magnanimity. Objection 2: Further, Isidore says (Etym. x) that a man "is said to be secure because he is without care." But …
Saint Thomas Aquinas—Summa Theologica

Whether Confidence Belongs to Magnanimity?
Objection 1: It seems that confidence does not belong to magnanimity. For a man may have assurance not only in himself, but also in another, according to 2 Cor. 3:4,5, "Such confidence we have, through Christ towards God, not that we are sufficient to think anything of ourselves, as of ourselves." But this seems inconsistent with the idea of magnanimity. Therefore confidence does not belong to magnanimity. Objection 2: Further, confidence seems to be opposed to fear, according to Is. 12:2, "I will …
Saint Thomas Aquinas—Summa Theologica

Whether God is a Body?
Objection 1: It seems that God is a body. For a body is that which has the three dimensions. But Holy Scripture attributes the three dimensions to God, for it is written: "He is higher than Heaven, and what wilt thou do? He is deeper than Hell, and how wilt thou know? The measure of Him is longer than the earth and broader than the sea" (Job 11:8,9). Therefore God is a body. Objection 2: Further, everything that has figure is a body, since figure is a quality of quantity. But God seems to have figure, …
Saint Thomas Aquinas—Summa Theologica

The Character of Its Teachings Evidences the Divine Authorship of the Bible
Take its teachings about God Himself. What does the Bible teach us about God? It declares that He is Eternal: "Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou are God" (Ps. 90:2). It reveals the fact that He is Infinite: "But will God indeed dwell on the earth? Behold, the heaven and heaven of heavens cannot contain Thee" (I Kings 8:27). Vast as we know the universe to be, it has its bounds; but we must go beyond …
Arthur W. Pink—The Divine Inspiration of the Bible

Differences in Judgment About Water Baptism, no Bar to Communion: Or, to Communicate with Saints, as Saints, Proved Lawful.
IN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR. T. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS ON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH COMMUNION WITH UNBAPTIZED BELIEVERS.' WHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE OF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY JESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE ASSERTED. BY JOHN BUNYAN. 'Should not the multitude of words be answered? …
John Bunyan—The Works of John Bunyan Volumes 1-3

"Boast not Thyself of to Morrow, for Thou Knowest not what a Day May Bring Forth. "
Prov. xxvii. 1.--"Boast not thyself of to morrow, for thou knowest not what a day may bring forth." As man is naturally given to boasting and gloriation in something (for the heart cannot want some object to rest upon and take complacency in, it is framed with such a capacity of employing other things), so there is a strong inclination in man towards the time to come, he hath an immortal appetite, and an appetite of immortality; and therefore his desires usually stretch farther than the present …
Hugh Binning—The Works of the Rev. Hugh Binning

Whether There Should have Been Man Ceremonial Precepts?
Objection 1: It would seem that there should not have been many ceremonial precepts. For those things which conduce to an end should be proportionate to that end. But the ceremonial precepts, as stated above ([2105]AA[1],2), are ordained to the worship of God, and to the foreshadowing of Christ. Now "there is but one God, of Whom are all things . . . and one Lord Jesus Christ, by Whom are all things" (1 Cor. 8:6). Therefore there should not have been many ceremonial precepts. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

"And we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6.--"And we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Here they join the punishment with the deserving cause, their uncleanness and their iniquities, and so take it upon them, and subscribe to the righteousness of God's dealing. We would say this much in general--First, Nobody needeth to quarrel God for his dealing. He will always be justified when he is judged. If the Lord deal more sharply with you than with others, you may judge there is a difference …
Hugh Binning—The Works of the Rev. Hugh Binning

Characters and Names of Messiah
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. S uch was the triumphant exultation of the Old Testament Church! Their noblest hopes were founded upon the promise of MESSIAH; their most sublime songs were derived from the prospect of His Advent. By faith, which is the substance of things hoped for, they considered the gracious declarations …
John Newton—Messiah Vol. 1

Divine Impartiality Considered.
"For there is no respect of persons with God." The divine impartiality is often asserted in the holy scriptures; and the assertion coincides with our natural ideas of deity. The pagans indeed attributed to their Gods, the vices, follies and weaknesses of men! But the beings whom they adored were mostly taken from among men, and might be considered as retaining human imperfections,--Had unbiased reason been consulted to find out a supreme being, a different object would have been exhibited to view. …
Andrew Lee et al—Sermons on Various Important Subjects

Letter ix. Meditation.
"Meditate upon these things."--1 TIM. 4:15. MY DEAR SISTER: The subject of this letter is intimately connected with that of the last; and in proportion to your faithfulness in the duty now under consideration, will be your interest in the word and worship of God. Religious meditation is a serious, devout and practical thinking of divine things; a duty enjoined in Scripture, both by precept and example; and concerning which, let us observe, 1. Its importance. That God has required it, ought to …
Harvey Newcomb—A Practical Directory for Young Christian Females

An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What," …
John Bunyan—The Works of John Bunyan Volumes 1-3

Brief Directions How to Read the Holy Scriptures once Every Year Over, with Ease, Profit, and Reverence.
But forasmuch, that as faith is the soul, so reading and meditating on the word of God, are the parent's of prayer, therefore, before thou prayest in the morning, first read a chapter in the word of God; then meditate awhile with thyself, how many excellent things thou canst remember out of it. As--First, what good counsels or exhortations to good works and to holy life. Secondly, what threatenings of judgments against such and such a sin; and what fearful examples of God's punishment or vengeance …
Lewis Bayly—The Practice of Piety

Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in …
Hugh Binning—The Works of the Rev. Hugh Binning

Thoughts Upon Self-Denyal.
THE most glorious Sight questionless that was ever to be seen upon the face of the Earth, was to see the Son of God here, to see the supreme Being and Governour of the World here; to see the Creator of all things conversing here with his own Creatures; to see God himself with the nature, and in the shape of Man; walking about upon the surface of the Earth, and discoursing with silly Mortals here; and that with so much Majesty and Humility mixed together, that every expression might seem a demonstration …
William Beveridge—Private Thoughts Upon a Christian Life

John Bunyan on the Terms of Communion and Fellowship of Christians at the Table of the Lord;
COMPRISING I. HIS CONFESSION OF FAITH, AND REASON OF HIS PRACTICE; II. DIFFERENCES ABOUT WATER BAPTISM NO BAR TO COMMUNION; AND III. PEACEABLE PRINCIPLES AND TRUE[1] ADVERTISEMENT BY THE EDITOR. Reader, these are extraordinary productions that will well repay an attentive perusal. It is the confession of faith of a Christian who had suffered nearly twelve years' imprisonment, under persecution for conscience sake. Shut up with his Bible, you have here the result of a prayerful study of those holy …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific …
John Bunyan—The Works of John Bunyan Volumes 1-3

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be …
John Edgar McFadyen—Introduction to the Old Testament