SERMON XX.

THE ETERNITY OF GOD.

PSALM, XC. ii.

"From everlasting to everlasting, thou art God.”

ETERNITY, or everlasting duration, in its scriptural use, has three several significations. Sometimes it is expressive of a very prolonged period of time, which, however, is still a period of time; and which, in its nature, must have an end, as it had a beginning. Hence we read of the rite of circumcision being appointed for an everlasting covenant: that is, it was designed to last while the covenant of which it was the seal should last. In the same manner, the promised land was said to be given to Abraham for an everlasting possession; although we well know that the possession of it has long since departed from his children. By the Jewish law, if a servant refused emancipation, and chose to remain with his master, he was ordered to comply with certain ceremonial regulations, after which he became his master's servant, as it was said "forever:"* that is, till the next year of jubilee; the jubilee revolving every fiftieth year. I shall instance but two particulars more. The meat offering which it was ordained that Aaron and his sons should offer unto the Lord, was denominated a perpetual meat offering; and the ordinance of the passover was to be observed by the church forever. But it is very certain that all such rites and observances were superseded by the new dispensation of the evangelical covenant. Perpetuity, then,

1

we see, is asserted of all these practices, institutions, and privileges, which had a beginning, and as undeniably have had an end.

Again.-Angels, and human souls, and in general, all spiritual substances, except the infinite Creator spirit, by whatsoever name they may be known, have had an introduction into existence, but, we are told, shall never cease to exist. And in this sense, perpetuity of being is ascribed to them. In this sense, they are eternal. Although there was a moment in which they were spoken into existence out of nothing, yet the moment shall never arrive when they shall be commanded back from existence into nothing.

But in the strict and literal acceptation of the term, eternity is duration without beginning and without end; and it is in this sense that it is always ascribed to the great God.

Lend me your attention, therefore, while I humbly and reverently essay to consider that perpetuity-that eternitywhich is essential to the divine existence and character. Here I shall endeavour to remember, that, as God is in Heaven and we on the earth, it is peculiarly proper that our words be few, and our imaginations unassuming.

The text naturally leads me to observe that the Divine Existence never had a beginning: "from everlasting-thou art God." If his being had been derived from any extraneous source, he would not be God. He would be a dependent nature. He would be an inferiour agent, indebted for his powers and perfections to a superiour; and instead of being, what we are taught to believe him, the first cause of all things, would himself be no more than an effect proceeding from a cause. Between time and eternity there is no middle ground. Whatever does not pertain to the one, must be referred to the other. Now, the earliest probable date of time can go no farther back than the first act of creation. But creation supposes a Creator. Before the foundation of this visible universe, before the production of

intelligences to number the periods of successive being, their Maker existed, supremely blessed in his own inconceivable perfections. The Ancient of days dwelt in essential glory when as yet time was not. Millions of millions of years before the creation, his existence was no nearer its commencement than in the moment that ushered in creation's birth. "Before the mountains were brought forth, or ever thou hadst formed the earth and the world, from everlasting -thou art God;" and not only from everlasting, but to everlasting also; "to everlasting thou art God." That is, the Divine Existence, as it is without beginning, so shall it never have an end. Beautiful is that picture in the CII. Psalm, in the colouring of which the divine eternity, is so inimitably contrasted with the fleeting and decaying forms of creation. "My days are like a shadow that declineth; and I am withered like the grass. But thou, O Lord! shalt endure forever, and thy remembrance unto all generations."* "I said, O my God! take me not away in the midst of my days: thy years are throughout all generations. Of old hast thou laid the foundation of the earth, and the Heavens are the work of thy hands. They shall perish, but thou shalt endure; yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: but thou art the same, and thy years shall have no end."+

In this perpetuity of the Divine Existence there is strictly speaking, no succession of periods; no distinction of past,' present, and future. All things are at all times present to him. Neither is there any change produced in God by the lapse of ages. No diminution, no increase, of parts or perfections, of knowledge or of counsels. Ever constant to himself, he is unaffected by the fluctuations of things. From age to age he has looked down on the revolutions of this world, and he is still the same. The creatures have their rise and fall; their birth and their destruction. The Crea

tor is now what he

be what he now is.

sible eternity, is the

ever has been-the Creator ever shall Eternity, immeasurable, incomprehencrown of all his perfections.

It has been said, and with great justice, that the name by which God was pleased to make himself known to Moses, is expressive of his eternity. "I AM THAT I AM."* I, of whom it cannot with propriety be said, either that 1 was or that I will be; but that I am, at all times am; the Being underived himself, from whom all other beings spring; the root and source of immortality; the everlasting God; Jehovah: "I AM THAT I AM."

The eternity of God is evidently asserted in those words of our Saviour; "The Father has life in himself." That is, the Father hath life originally, radically, essentially. He may and does communicate, but receives nothing. Accordingly our Lord says, "as the Father hath life in himseif, so hath he given to the Son to have life in himself." That is a remarkable expression of St. Paul concerning the immortality of God; "who only hath immortality:" who alone is unavoidably and necessarily immortal; to whom alone perpetuity of being is not a gift; from whom alone it is inseparable. The God of Daniel," said Darius, "the God of Daniel is the living God, and steadfast forever."§

I have already observed that eternity, is the crown of all the divine perfections. If God were not to endure from everlasting to everlasting," what would become of the infinitude of his attributes? And without infinitude in every excellence both natural and moral, where would be our God?

If God were not eternal, where, for instance, would be his immutability, that firmest pillar of the confidence and the hopes of man? Surely we have reason to think that a being who begins to exist, will be in some way or other af fected by the changes that attend its progress in existence. But our God is immutable. "I am the Lord; I change not." Therefore he is eternal.

Exod. iii. 14. † John, v. 26. ‡ 1. Tim. vi. 16. § Dan. vi. 26. || Mal. iii. 6.

Again. If God were not eternal, where would be his most pure and unalloyed blessedness? Surely, whatever measure of enjoyment he might experience, it would be diminished by the prospect of returning into non-existence, how distant soever the period of that return might be. But our God is ever happy. "He is blessed from everlasting to everlasting."* I have only to add, God's eternity is one of his incommunicable perfections. He can no more impart absolute unbeginning perpetuity of existence to a creature, than he can produce two equal infinities, and make a mere man essentially God.

Let these few remarks suffice for the doctrinal part of the subject, on which, indeed, much cannot be said without presumption. 1 proceed to the practical application of it.

AND FIRST.-The consideration of God's eternity should effectually deter us from provoking his displeasure. Perpetual duration certainly empowers him to protract the punishment of offences committed against his government. "The Lord is the true God, he is the living God, and an everlasting king; at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation." Beware, then, of his displeasure, who, when he draws his glittering sword, may never return it to the scabbard; who, when his hand takes hold on judgment, may never loose, that hold; who may render perpetual vengeance to his enemies, an endless reward to them that hate him.

SECOND. The consideration of God's eternity should lead us to take comfort from the perpetuity of his covenant. The fulfilment of his promises is secured by his everlasting duration. Hence the gospel, which is the form and expression of this covenant, and the sum of its promises, is denominated the "everlasting gospel."

In this covenant, God hath pledged himself to be our God. He is, therefore, our chief good, the centre of our felicity, the rest of our souls; and will be so while we exist, that is, Rev. xiv. 6.

**Psalm, xli, 13. † Jer. x. 10.