92SermonsofJonathanEdwards
sufficient to still all objections and opposition against the divine sovereign dispensations.
This may appear by the following things:
1. In that he is God, he is an absolutely and infinitely perfect being; and it is impossible that he should do amiss. As he is eternal, and receives not his existence from any other, he cannot be limited in his being, or any attribute, to any certain determinate quantity. If anything have bounds fixed to it, there must be some cause or reason why those bounds are fixed just where they are. Whence it will follow, that every limited thing must have some cause. And therefore that being which has no cause must be unlimited.
It is most evident by the works of God, that his understanding and power are infinite. For he that hath made all things out of nothing, and upholds, and governs, and manages all things every moment, in all ages, without growing weary, must be of infinite power. He must also be of infinite knowledge; for if he made all things, and upholds and governs all things continually, it will follow, that he knows and perfectly sees all things, great and small, in heaven and earth, continually at one view; which cannot be without infinite understanding.
Being thus infinite in understanding and power, he must also be perfectly holy; for unholiness always argues some defect, some blindness. Where there is no darkness or delusion, there can be no unholiness. It is impossible that wickedness should consist with infinite light. God being infinite in power and knowledge, he must be self-sufficient and all-sufficient. Therefore it is impossible that he should be under any temptation to do anything amiss; for he can have no end in doing it. When any are tempted to do amiss, it is for selfish ends. But how can an all-sufficient Being, who wants nothing, be tempted to do evil for selfish ends? So that God is essentially holy, and nothing is more impossible than that God should do amiss.