As it is difficult to understand that nature which belongs to each of God’s creatures, so there is a mystery about the nature of God, the Creator of heaven and earth.

1. Indirect Inferences that there is a Nature in God.

That a “Nature” may be predicated of God is inferred by the Apostle Paul in Galatians 4:8, where these Christians are described, prior to their conversion, as serving idols, who “by nature, were no gods”—as these false gods were assumed to have a nature, so the one true and living God must have a Nature. A similar inference is made by the Apostle Peter in…

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We have been considering the attributes which belong to God as a spirit—because He is uncreated, so He is spiritual, simple, immutable, infinite, immense, omnipresent and eternal; because He is active, so He is living and omnipotent; because He is rational, so He is omniscient and wise. We now proceed to look at that perfection which affirms that God is a volitional spirit—His will, and the sovereignty of it.

I. The Proof of God’s Will.

In an intelligent being, such as angels and men, there is a will, as well as an understanding, and therefore proof that God has a will serves to affirm He is a spirit. As the understanding of God is infinite and unsearchable, so He has a will, to do what He knows is most fitting to be done. His understanding influences and guides His will, and His will determines all His actions. And, because His will is wisely directed, it is called, “the counsel of His will” (Eph 1:11). A will is frequently ascribed to God in Scripture—”The will of the Lord be done” (Acts 21:14); “Who has resisted his will” (Rom 9:19); “Having made known unto us the mystery of his will” (Eph 1:9); and in many other passages. Will is ascribed to each of the divine Persons…

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Position 5.— God’s hidden will is peremptory and absolute, and therefore cannot be hindered from taking effect. God’s will is nothing else than God Himself willing, consequently it is omnipotent and unfrustrable. Hence we find it termed by Augustine and the schoolmen, voluntas omnipotentissima, because whatever God wills cannot fail of being effected. This made Augustine say,[1] “Evil men do many things contrary to God’s revealed will, but so great is His wisdom, and so inviolable . . .

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Position 10.—From what has been laid down, it follows that Augustine, Luther, Bucer, the scholastic divines, and other learned writers are not to be blamed for asserting that “God may in some sense be said to will the being and commission of sin.” For, was this contrary to His determining will of permission, either He would not be omnipotent, or sin could have no place in the world; but He is omnipotent, and . . .

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