The Existence and Attributes of God (Vol. 1&2). Stephen Charnock

      1. When it is of a long duration, though it will have an end; when it hath no measures of time determined to it; so circumcision is said to be in the flesh for an “everlasting covenant” (Gen. xvii. 13); not purely everlasting, but so long as that administration of the covenant should endure. And so when a servant would not leave his master, but would have his ear bored, it is said, he should be a servant “forever” (Deut. xv. 17); i. e. till the jubilee, which was every fiftieth year: so the meat‑offering they were to offer is said to be “perpetual” (Lev. vi. 20); Canaan is said to be given to Abraham for an “everlasting” possession (Gen. xvii. 8); when as the Jews are expelled from Canaan, which is given a prey to the barbarous nations. Indeed circumcision was not everlasting; yet the substance of the covenant whereof this was a sign, viz., that God would be the God of believers, endures forever; and that circumcision of the heart, which was signified by circumcision of the flesh, shall remain forever in the kingdom of glory: it was not so much the lasting of the sign, as of the thing signified by it, and the covenant sealed by it: the sign had its abolition; so that the apostle is so peremptory in it, that he asserts, that if any went about to establish it, he excluded himself from a participation of Christ (Gal. v. 2). The sacrifices were to be perpetual, in regard to the thing signified by them; viz., the death of Christ, which was to endure in the efficacy of it: and the passover was to be “forever” (Exod. xii. 24), in regard of the redemption signified by it, which was to be of everlasting remembrance. Canaan was to be an everlasting possession, in regard of the glory of heaven typified, to be forever conferred upon the spiritual seed of Abraham.

      2. When a thing hath no end, though it hath a beginning. So angels and souls are everlasting; though their being shall never cease, yet there was a time when their being began; they were nothing before they were something, though they shall never be nothing again, but shall live in endless happiness or misery. But that properly is eternal that hath neither beginning nor end; and thus eternity is a property of God.

      In this doctrine I shall show, I. How God is eternal, or in what respects eternity is his property. II. That he is eternal, and must needs be so. III. That eternity is only proper to God, and not common to him with any creature. IV. The use.

      I. How God is eternal, or in what respects he is so. Eternity is a negative attribute, and is a denying of God any measures of time, as immensity is a denying of him any bounds of place. As immensity is the diffusion of his essence, so eternity is the duration of his essence; and when we say God is eternal, we exclude from him all possibility of beginning and ending, all flux and change. As the essence of God cannot be bounded by any place, so it is not to be limited by any time: as it is his immensity to be everywhere, so it is his eternity to be alway. As created things are said to be somewhere in regard of place, and to be present, past, or future, in regard of time; so the Creator in regard of place is everywhere, in regard of time is semper.542 His duration is as endless as his essence is boundless: he always was and always will be, and will no more have an end than he had a beginning; and this is an excellency belonging to the Supreme Being.543 As his essence comprehends all beings, and exceeds them, and his immensity surmounts all places; so his eternity comprehends all times, all durations, and infinitely excels them.544

      1. God is without beginning. “In the beginning” God created the world (Gen. i. 1). God was then before the beginning of it; and what point can be set wherein God began, if he were before the beginning of created things? God was without beginning, though all other things had time and beginning from him. As unity is before all numbers, so is God before all his creatures. Abraham called upon the name of the everlasting God (Gen. xxi. 33) the eternal God.545—It is opposed to the heathen gods, which were but of yesterday, new coined, and so new; but the eternal God was before the world was made. In that sense it is to be understood; “The mystery which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the command of the everlasting God, made known to all nations for the obedience of faith” (Rom. xvi. 26). The gospel is not preached by the command of a new and temporary god, but of that God that was before all ages: though the manifestation of it be in time, yet the purpose and resolve of it was from eternity. If there were decrees before the foundation of the world, there was a Decreer before the foundation of the world. Before the foundation of the world he loved Christ as a Mediator; a fore‑ordination of him was before the foundation of the world (John xvii. 24); a choice of men, and therefore a Chooser before the foundation of the world (Eph. i. 4); a grace given in Christ before the world began (2 Tim. i. 9), and therefore a Donor of that grace. From those places, saith Crellius, it appears that God was before the foundation of the world, but they do not assert an absolute eternity; but to be before all creatures is equivalent to his being from eternity.546 Time began with the foundation of the world; but God being before time, could have no beginning in time. Before the beginning of the creation, and the beginning of time, there could be nothing but eternity; nothing but what was uncreated, that is, nothing but what was without beginning. To be in time is to have a beginning; to be before all time is never to have a beginning, but always to be; for as between the Creator and creatures there is no medium, so between time and eternity there is no medium. It is as easily deduced that he that was before all creatures is eternal, as he that made all creatures is God. If he had a beginning, he must have it from another, or from himself; if from another, that from whom he received his being would be better than he, so more a God than he. He cannot be God that is not supreme; he cannot be supreme that owes his being to the power of another. He would not be said only to have immortality as he is (1 Tim. vi. 16), if he had it dependent upon another; nor could he have a beginning from himself; if he had given beginning to himself, then he was once nothing; there was a time when he was not; if he was not, how could he be the Cause of himself? It is impossible for any to give a beginning and being to itself: if it acts it must exist, and so exist before it existed. A thing would exist as a cause before it existed as an effect. He that is not, cannot be the cause that he is; if, therefore, God doth exist, and hath not his being from another, he must exist from eternity. Therefore, when we say God is of and from himself, we mean not that God gave being to himself; but it is negatively to be understood that he hath no cause of existence without himself. Whatsoever number of millions of millions of years we can imagine before the creation of the world, yet God was infinitely before those; he is therefore called the “Ancient of Days” (Dan. vii. 9), as being before all days and time, and eminently containing in himself all times and ages. Though, indeed, God cannot properly be called ancient, that will testify that he is decaying, and shortly will not be; no more than he can be called young, which would signify that he was not long before. All created things are new and fresh; but no creature can find out any beginning of God: it is impossible there should be any beginning of him.