The Existence and Attributes of God, Volumes 1 and 2

by Stephen Charnock

6. This power is originally and essentially in the nature of God, and not distinct from his essence. It is originally and essentially in God. The strength and power of great kings is originally in their people, and managed and ordered by the authority of the prince for the common good. Though a prince hath authority in his person to command, yet he hath not sufficient strength in his person, without the assistance of others, to make his commands to be obeyed. He hath not a single strength in his own person to conquer countries and kingdoms, and increase the number of his subjects: he must make use of the arms of his own subjects, to overrun other places, and yoke them under his dominion: but the power of all things that ever were, are, or shall be, is originally and essentially in God. It is not derived from any thing without him, as the power of the greatest potentates in the world is: therefore (Ps. lxii. 11) it is said, “Power belongs unto God,” that is, solely and to none else. He hath a power to make his subjects, and as many as he pleases; to create worlds, to enjoin precepts, to execute penalties, without calling in the strength of his creatures to his aid. The strength that the subjects of a mortal prince have, is not derived to them from the prince, though the exercise of it for this or that end, is ordered and directed by the authority of the prince: but what strength soever any thing hath to act as a means, it hath from the power of God as Creator, as well as whatsoever authority it hath to act is from God, as a Rector and Governor of the world. God hath a strength to act without means, and no means can act any thing without his power and strength communicated to them. As the clouds, in ver. 8, before the text, are called God’s clouds, “his clouds:” so all the strength of creatures may be called, and truly is, God’s strength and power in them: a drop of power shot down from heaven, originally only in God. Creatures have but a little mite of power; somewhat communicated to them, somewhat kept and reserved from them, of what they are capable to possess. They have limited natures, and therefore a limited sphere of activity. Clothes can warm us, but not feed us; bread can nourish us, but not clothe us. One plant hath a medicinal quality against one disease, another against another; but God is the possessor of universal power, the common exchequer of this mighty treasure. He acts by creatures, as not needing their power, but deriving power to them: what he acts by them, he could act himself without them: and what they act as from themselves, is derived to them from him through invisible channels. And hence it will follow, that because power is essentially in God, more operations of God are possible than are exerted. And as power is essentially in God, so it is not distinct from his essence.It belongs to God in regard of the inconceivable excellency and activity of his essence.[824] And omnipotent is nothing but the Divine essence efficacious ad extra. It is his essence as operative, and the immediate principle of operation: as the power of enlightening in the sun, and the power of heating in the fire, are not things distinctfrom the nature of them; but the nature of the sun bringing forth light, and the nature of the fire bringeth forth heat. The power of acting is the same with the substance of God, though the action from that power be terminated in the creature. If the power of God were distinct from his essence, he were then compounded of substance and power, and would not be the most simple being. As when the understanding is informed in several parts of knowledge, it is skilled in the government of cities and countries, it knows this or that art: it learns mathematics, philosophy; this, or that science. The understanding hath a power to do this; but this power, whereby it learns those excellent things, and brings forth excellent births, is not a thing distinct from the understanding itself; we may rather call it the understanding powerful, than the power of the understanding; and so we may rather say, God powerful, than say, the power of God; because his power is not distinct from his essence. From both these, it will follow, that this omnipotence is incommunicable to any creature; no creature can inherit it, because it is a contradiction for any creature to have the essence of God. This omnipotence is a peculiar right of God, wherein no creature can share with him. To be omnipotent is to be essentially God. And for a creature to be omnipotent, is for a creature to be its own Creator. It being therefore the same with the essence of the Godhead, it cannot be communicated to the humanity of Christ, as the Lutherans say it is, without the communication of the essence of the Godhead; for then the humanity of Christ would not be humanity, but Deity. If omnipotence were communicated to the humanity of Christ, the essence of God were also communicated to his humanity, and then eternity would be communicated. His humanity then was not given him in time; his humanity would be uncompounded, that is, his body would be no body, his soul no soul. Omnipotence is essentially in God; it is not distinct from the essence of God, it is his essence, omnipotent, able to do all things.

7. Hence it follows, that this power is infinite (Eph. i. 19); “What is the exceeding greatness of his power,” &c. “according to the working of his mighty power.” God were not omnipotent, unless his power were infinite; for a finite power is a limited power, and a limited power cannot effect everything that is possible. Nothing can be too difficult for the Divine power to effect; he hath a fullness of power, an exceeding strength, above all human capacities; it is a “mighty power” (Eph. i. 19), “able to do above all that we can ask or think” (Eph. iii. 20): that which he acts, is above the power of any creature to act. Infinite power consists in the bringing things forth from nothing. No creature can imitate God in this prerogative of power. Man indeed can carve various forms, and erect various pieces of art, but from pre‑existent matter. Every artificer hath the matter brought to his hand, he only brings it forth in a new figure. Chemists separate one thing from another, but create nothing, but sever those things which were before compacted and crudled together: but when God speaks a powerful word, nothing begins to be something: things stand forth from the womb of nothing, and obey his mighty command, and take what forms heis pleased to give them. The creating one thing, though never so small and minute, as the least fly, cannot be but by an infinite power; much less can the producing of such variety we see in the world. His power is infinite, in regard it cannot be resisted by anything that he hath made; nor can it be confined by anything he can will to make. “His greatness is unsearchable” (Ps. cxlv. 3). It is a greatness, not of quantity, but quality. The greatness of his power hath no end: it is a vanity to imagine any limits can be affixed to it, or that any creature can say, “Hitherto it can go, and no further.” It is above all conception, all inquisition of any created understanding. No creature ever had, nor ever can have, that strength of wit and understanding, to conceive the extent of his power, and how magnificently he can work.

First, His essence is infinite. As in a finite subject there is a finite virtue, so in an infinite subject there must be an infinite virtue.Where the essence is limited, the power is so:[825] where the essence is unlimited, the power knows no bounds.[826] Among creatures, the more excellency of being and form anything hath, the more activity, vigor, and power it hath, to work according to its nature. The sun hath a mighty power to warm, enlighten, and fructify, above what the stars have; because it hath a vaster body, more intense degrees of light, heat, and vigor. Now, if you conceive the sun made much greater than it is, it would proportionably have greater degrees of power to heat and enlighten than it hath now: and were it possible to have an infinite heat and light, it would infinitely heat and enlighten other things; for everything is able to act according to the measures of its being: therefore, since the essence of God is unquestionably infinite, his power of acting must be so also. His power (as was said before) is one and the same with his essence: and though the knowledge of God extends to more objects than his power, because he knows all evils of sin, which because of his holiness he cannot commit, yet it is as infinite as his knowledge, because it is as much one with his essence, as his knowledge and wisdom is: for as the wisdom or knowledge of God is nothing but the essence of God, knowing, so the power of God is nothing but the essence of God, able.

The objects of Divine power are innumerable. The objects of Divine power are not essentially infinite; and therefore we must not measure the infiniteness of Divine power by an ability to make an infinite being; because there is an incapacity in any created thing to be infinite; for to be a creature and to be infinite; to be infinite and yet made, is a contradiction. To be infinite, and to be God, is one and the same thing. Nothing can be infinite but God; nothing but God is infinite. But the power of God is infinite, because it can produce infinite effects, or innumerable things, such as surpass the arithmetic of a creature; nor yet doth the infiniteness consist simply in producing innumerable effects; for that a finite cause can produce. Fire can, by its finite and limited heat, burn numberless combustible things and parcels; and the understanding of man hath an infinite number of thoughts and acts of intellection,and thoughts different from one another. Who can number the imaginations of his fancy, and thoughts of his mind, the space of one month or year? much less of forty or an hundred years; yet all these thoughts are about things that are in being, or have a foundation in things that are in being. But the infiniteness of God’s power consists in an ability to produce infinite effects, formally distinct, and diverse from one another; such as never had being, such as the mind of man cannot conceive: “Able to do above what we can think” (Eph. iii. 20). And whatsoever God hath made, or is able to make, he is able to make in an infinite manner, by calling them to stand forth from nothing. To produce innumerable effects of distinct natures, and from so distant a term as nothing, is an argument of infinite power. Now, that the objects of Divine power are innumerable, appears, because God can do infinitely more than he hath done, or will do. Nothing that God hath done can enfeeble or dull his power; there still resides in him an ability beyond all the settled contrivances of his understanding and resolves of his will, which no effects which he hath wrought can drain and put to a stand. As he can raise stones to be children to Abraham (Matt. iii. 9); so with the same mighty word, whereby he made one world, he can make infinite numbers of worlds to be the monuments of his glory. After the prophet Jeremiah (ch. xxxii. 17), had spoke of God’s power in creation, he adds, “And there is nothing too hard for thee.” For one world that he hath made, he can create millions: for one star which he hath beautified the heavens with, he could have garnished it with a thousand, and multiplied, if he had pleased, every one of those into millions, “for he can call things that are not” (Rom. iv. 17); not some things, but all things possible. The barren womb of nothing can no more resist his power now to educe a world from it, than it could at first: no doubt, but for one angel which he hath made, he could make many worlds of angels. He that made one with so much ease, as by a word, cannot want power to make many more, till he wants a word. The word that was not too weak to make one, cannot be too weak to make multitudes. If from one man he hath, in a way of nature, multiplied so many in all ages of the world, and covered with them the whole face of the earth; he could, in a supernatural way, by one word, multiply as many more. “It is the breath of the Almighty that gives life” (Job. xxxiii. 4). He can create infinite species and kinds of creatures more than he hath created, more variety of forms: for since there is no searching of his greatness, there is no conceiving the numberless possible effects of his power. The understanding of man can conceive numberless things possible to be, more than have been or shall be. And shall we imagine, that a finite understanding of a creature hath a greater omnipotency to conceive things possible, than God hath to produce things possible? When the understanding of man is tired in its conceptions, it must still be concluded, that the power of God extends, not only to what can be conceived, but infinitely beyond the measures of a finite faculty. “Touching the Almighty, we cannot find him out; he is excellent in power and in judgment” (Job xxxvi. 23). For the understanding of man,in its conceptions of more kind of creatures, is limited to those creatures which are: it cannot, in its own imagination, conceive anything but what hath some foundation in and from something already in being. It may frame a new kind of creature, made up of a lion, a horse, an ox; but all those parts whereof its conception is made, have distinct beings in the world, though not in that composition as his mind mixes and joins them; but no question but God can create creatures that have no resemblance with any kind of creatures yet in being. It is certain that if God only knows those things which he hath done, and will do, and not all things possible to be done by him, his knowledge were finite; so if he could do no more than what he hath done, his power would be finite.

(1.) Creatures have a power to act about more objects than they do. The understanding of man can frame from one principle of truth, many conclusions and inferences more than it doth. Why cannot, then, the power of God frame from one first matter, an infinite number of creatures more than have been created? The Almightiness of God in producing real effects, is not inferior to the understanding of man in drawing out real truths. An artificer that makes a watch, supposing his life and health, can make many more of a different form and motion; and a limner can draw many draughts, and frame many pictures with a new variety of colors, according to the richness of his fancy. If these can do so, that require a pre‑existent matter framed to their hands, God can much more, who can raise beautiful structures from nothing. As long as men have matter, they can diversify the matter, and make new figures from it; so long as there is nothing, God can produce out of that nothing whatsoever he pleases. We see the same in inanimate creatures. A spark of fire hath a vast power in it: it will kindle other things, increase and enlarge itself; nothing can be exempt from the active force of it. It will alter, by consuming or refining, whatsoever you offer to it. It will reach all, and refuse none; and by the efficacious power of it, all those new figures which we see in metals, are brought forth; when you have exposed to it a multitude of things, still add more, it will exert the same strength; yea, the vigor is increased rather than diminished. The more it catcheth, the more fiercely and irresistibly it will act; you cannot suppose an end of its operation, or a decrease of its strength, as long as you can conceive its duration and continuance: this must be but a weak shadow of that infinite power which is in God. Take another instance, in the sun: it hath power every year to produce flowers and plants from the earth; and is as able to produce them now, as it was at the first lighting it and rearing it in that sphere wherein it moves. And if there were no kind of flowers and plants now created, the sun hath a power residing in it, ever since its first creation, to afford the same warmth to them for the nourishing and bringing them forth. Whatsoever you can conceive the sun to be able to do in regard of plants, that can God do in regard of worlds; produce more worlds than the sun doth plants every year, without weariness, without languishment. The sun is able to influence more things than it doth, and producenumberless effects; but it doth not do so much as it is able to do, because it wants matter to work upon. God, therefore, who wants no matter, can do much more than he doth; he can either act by second causes if there were more, or make more second causes if he pleased.

(2.) God is the most free agent. Every free agent can do more than he will do. Man being a free creature, can do more than ordinarily he doth will to do. God is most free, as being the spring of liberty in other creatures; he acts not by a necessity of nature, as the waves of the sea, or the motions of the wind; and, therefore, is not determined to those things which he hath already called forth into the world. If God be infinitely wise in contrivance, he could contrive more than he hath, and therefore, can effect more than he hath effected. He doth not act to the extent of his power upon all occasions. It is according to his will that he works (Eph. i.). It is not according to his work that he wills; his work is an evidence of his will, but not the rule of his will. His power is not the rule of his will, but his will is the disposer of his power, according to the light of his infinite wisdom, and other attributes that direct his will; and therefore his power is not to be measured by his actual will. No doubt, but he could in a moment have produced that world which he took six days’ time to frame; he could have drowned the old world at once, without prolonging the time till the revolution of forty days; he was not limited to such a term of time by any weakness, but by the determination of his own will. God doth not do the hundred thousandth part of what he is able to do, but what is convenient to do, according to the end which he hath proposed to himself. Jesus Christ, as man, could have asked legions of angels; and God, as a sovereign, could have sent them (Matt. xxvi. 53). God could raise the dead every day if he pleased, but he doth not: he could heal every diseased person in a moment, but he doth not. As God can will more than he doth actually will, so he can do more than he hath actually done; he can do whatsoever he can will; he can will more worlds, and therefore can create more worlds. If God hath not ability to do more than he will do, he then can do no more than what he actually hath done; and then it will follow, that he is not a free, but a natural and necessary agent, which cannot be supposed of God.

Second. This power is infinite in regard of action. As he can produce numberless objects above what he hath produced, so he could produce them more magnificently than he hath made them. As he never works to the extent of his power in regard of things, so neither in regard of the manner of acting; for he never acts so but he could act in a higher and perfecter manner.

(1.) His power is infinite in regard of the independency of action: he wants no instrument to act. When there was nothing but God, there was no cause of action but God; when there was nothing in being but God, there could be no instrumental cause of the being of anything.God can perfect his action without dependence on any thing;[827] and to be simply independent, is to be simply infinite. Inthis respect it is a power incommunicable to any creature, though you conceive a creature in higher degrees of perfection than it is. A creature cannot cease to be dependent, but it must cease to be a creature; to be a creature and independent, are terms repugnant to one another.

(2.) But the infiniteness of Divine power consists in an ability to give higher degrees of perfection to everything which he hath made.As his power is infinite extensive, in regard of the multitude of objects he can bring into being, so it is infinite intensive, in regard of the manner of operation, and the endowments he can bestow upon them.[828] Some things, indeed, God doth so perfect, that higher degrees of perfection cannot be imagined to be added to them.[829] As the humanity of Christ cannot be united more gloriously than to the person of the Son of God, a greater degree of perfection cannot be conferred upon it. Nor can the souls of the blessed have a nobler object of vision and fruition than God himself, the infinite Being: no higher than the enjoyment of himself can be conferred upon a creature, respectu termini. This is not want of power; he cannot be greater, because he is greatest; not better, because he is best; nothing can be more than infinite. But as to the things which God hath made in the world, he could have given them other manner of being than they have. A human understanding may improve a thought or conclusion; strengthen it with more and more force of reason; and adorn it with richer and richer elegancy of language: why, then, may not the Divine providence produce a world more perfect and excellent than this? He that makes a plain vessel, can embellish it more, engrave more figures upon it, according to the capacity of the subject: and cannot God do so much more with his works? Could not God have made this world of a larger quantity, and the sun of a greater bulk and proportionable strength, to influence a bigger world? so that this world would have been to another that God might have made, as a ball or a mount, this sun as a star to another sun that he might have kindled. He could have made every star a sun, every spire of grass a star, every grain of dust a flower, every soul an angel. And though the angels be perfect creatures, and inexpressibly more glorious than a visible creature, yet who can imagine God so confined, that he cannot create a more excellent kind, and endow those which he hath made with excellency of a higher rank than he invested them with at the first moment of their creation? Without question God might have given the meaner creatures more excellent endowments, put them into another order of nature for their own good and more diffusive usefulness in the world. What is made use of by the prophet (Mal. ii. 15) in another case, may be used in this: “Yet had he a residue of Spirit.” The capacity of every creature might have been enlarged by God; for no work of his in the world doth equal his power, as nothing that he hath framed doth equal his wisdom. The same matter which is the matter of the body of a beast, is the matter of a plant and flower; is the matter of the body of a man; and so was capable of a higher form and higher perfections, than God hath been pleasedto bestow upon it. And he had power to bestow that perfection on one part of matter which he denied to it, and bestowed on another part. If God cannot make things in a greater perfection, there must be some limitation of him: he cannot be limited by another, because nothing is superior to God.If limited by himself, that limitation is not from a want of power, but a want of will. He can, by his own power, raise stones to be children to Abraham (Matt. iii. 9): he could alter the nature of the stones, form them into human bodies, dignify them with rational souls, inspire those souls with such graces that may render them the children of Abraham. But for the more fully understanding the nature of this power, we may observe,

[1.] That though God can make everything with a higher degree of perfection, yet still within the limits of a finite being. No creature can be made infinite, because no creature can be made God.No creature can be so improved as to equal the goodness and perfection of God;[830] yet there is no creature but we may conceive a possibility of its being made more perfect in that rank of a creature than it is: as we may imagine a flower or plant to have greater beauty and richer qualities imparted to it by Divine power, without rearing it so high as to the dignity of a rational or sensitive creature. Whatsoever perfections may be added by God to a creature, are still finite perfections; and a multitude of finite excellences can never amount to the value and honor of infinite: as if you add one number to another as high as you can, as much as a large piece of paper can contain, you can never make the numbers really infinite, though they may be infinite in regard of the inability of any human understanding to count them. The finite condition of the creature suffers it not to be capable of an infinite perfection. God is so great, so excellent, that it is his perfection not to have any equal; the defect is in the creature, which cannot be elevated to such a pitch; as you can never make a gallon measure to hold the quantity of a butt, or a butt the quantity of a river, or a river the fulness of the sea.