From this infiniteness of God, three1 2things may be learned. First, The singleness of his nature, admitting no quality or other accident, for in that which is infinite, how can there any thing have place, that is not of the essence? GOD therefore hath neither composition nor division, parts, or members, passions or affections, or other accidents, but whatsoever is in God, is God himself, which is the meaning of our Saviour Christ, when he calleth ehim a Spirit: not as if he were a Spirit, of like nature as the Angels are, or the souls of men, for that were most erroneous and blasphemous for to think: but because Spirits have a most single and unmixed nature: under the same word, he representeth unto us that most single and spiritual essence of GOD, which of all things in the World the Spirits come nearest to. Now, that both this holiness, and all other the good things whereof we have heard, are ⟨p. 22⟩of the very nature of God, the Scripture giveth us to understand when it calleth him, Light, Charity, Eternity, &c. and when he himself speaking of his very nature and essence, saith to MOSES, fI will make all my goodness to pass before thy face, for this cause it is, that in that most glorious description of himself, Exodus 33. before he come to the particular virtues of Power, Goodness, Justice, he setteth in the fore-front this name Jehovah, saying, JEHOVAH, JEHOVAH, the mighty God, merciful, &c. And why doth he so? Both to stir up Moses unto due reverence and humiliation, before the presence of his Majesty, and withal to show, that as he is Jehovah, that is, of himself, and in his most single essence, he is Omnipotent, Merciful, Just, &c. yea, that his very nature is nothing else but Power, Mercy, Justice, &c. Notable is that place of the Prophet ISAIAH. gI, even I am he that blotteth out thy rebellio•s for my else. He saith not, For my Mercy, but, For my self, to teach us that his Mercy, and his Goodness is himself, and consequently, all essential in him, and nothing accidental. Therefore, he can neither be tempted of evil, nor be the author of it. So saith hJAMES, Let no man when he is tempted, say, I am tempted of God, for God cannot be tempted of evil, neither tempteth he any man. And PAUL, iThough we believe not, yet he remaineth faithful, he cannot deny himself. And to TITUS, kGod that cannot lye.
From this infinitenesse of God, three1 2things may bee learned. First, The singlenesse of his nature, admitting no quality or other accident, for in that which is infinite, how can there any thing haue place, that is not of the essence? GOD therefore hath neither composition nor diuision, parts, or members, passions or affections, or other accidents, but whatsoeuer is in God, is God himselfe, which is the meaning of our Sauiour Christ, when he calleth ehim a Spirit: not as if he were a Spirit, of like nature as the Angels are, or the soules of men, for that were most erroneous and blasphemous for to thinke: but because Spirits haue a most single and vnmixed nature: vnder the same word, hee representeth vnto vs that most single and spirituall essence of GOD, which of all things in the World the Spirits come neerest to. Now, that both this holinesse, and all other the good things whereof wee haue heard, are ⟨p. 22⟩of the very nature of God, the Scripture giueth vs to vnderstand when it calleth him, Light, Charity, Eternity, &c. and when he himselfe speaking of his very nature and essence, saith to MOSES, fI will make all my goodnesse to passe before thy face, for this cause it is, that in that most glorious description of himselfe, Exodus 33. before hee come to the particular vertues of Power, Goodnesse, Iustice, hee setteth in the fore-front this name Iehouah, saying, IEHOVAH, IEHOVAH, the mighty God, mercifull, &c. And why doth he so? Both to stirre vp Moses vnto due reuerence and humiliation, before the presence of his Maiestie, and withall to shew, that as hee is Iehouah, that is, of himselfe, and in his most single essence, he is Omnipotent, Mercifull, Iust, &c. yea, that his very nature is nothing else but Power, Mercy, Iustice, &c. Notable is that place of the Prophet ESAY. gI, euen I am he that blotteth out thy rebellio•s for my else. He saith not, For my Mercy, but, For my selfe, to teach vs that his Mercy, and his Goodnesse is himselfe, and consequently, all essentiall in him, and nothing accidentall. Therefore, he can neyther be tempted of euill, nor be the author of it. So saith h
- 1The Anthropomorphites, because the scripture speaketh of the eyes of God, his hands, feet, & other parts, (& likewise, of his Love, Anger, Hatred, & such like) imagined God to have truly and properly, Limbs, and parts of a Body, and the passions & affections of a man: whereas these things are spoken out to our capacity, who cannot conceive how the actions, which God is said to do, can be performed, without such helps: not that truly and properly there are any members or passions in God.The Anthropomorphites, because the scripture speaketh of the eies of God, his hands, feet, & other parts, (& likewise, of his Loue, Anger, Hatred, & such like) imagined God to haue truly and properly, Limbes, and parts of a Body, and the passions & affections of a man: whereas these things are spoken out to our capacitie, who cannot conceiue how the actions, which God is said to doe, can be performed, without such helpes: not that truely and properly there are any members or passions in God.
- 2And therefore of a most single nature (that whatsoever is in God, is God himself,)And therefore of a most single nature (that whatsoeuer is in God, is God himselfe,)
- eJohn 4. 24.Iohn 4. 24.
- fExod. 33. 19.
- gIsaiah 43. 25.Esay 43. 25.
- hJames 1. 13.Iames 1. 13.
- i2. Tim. 2. 3.
- kTitus 1. 2.
