Treatise of Divinity, Book 2 · Chapter 4
CHAP. IV.
GOd is truly Infinite,Col. 3. 3. in his nature and essence, actually and simply, by himselfe, and absolutely he is Infinite. It is a vaine conceite,Exod. 40. 12. 15. 17. Psal. 145. 3. that there cannot be an infinite thing in Act.
He is not infinite
1. In corporall quantity and extension, but in essence and perfection.Spiritu Iufinitus, non corpore; non inquam quantitate, magnitudine, mole, sed qualitate, virtute bonitate, & si quid praestantius ab homine de Deo dici vel cogitari potest. Mornaeus Cap. quarto de veritate Relig. Christ. Infinitas absoluta est essentiae Dei proprietas qua neque causae neque mensurae ullim terminis finitur. Goma…us.
2. Not privativè but negativè, he hath simply no end.
3. He is Infinite not according to the Etymon of the word, which respects an end only; for he is both without beginning and end; although the word be negative, yet we intend by it a positive attribute and perfection.
The Scripture demonstrates God to be Infinite.
1. Affirmatively, Psa. 143. 3.
2. Negatively, in the same place.
3. Comparatively, Job. 11. 8. Isay. 40. 12. 15. Dan. 4. 32.
2. reasons prove this.
1. From the perfection of God; whatsoever thing hath not an end of its perfection and vertue, that is truly and absolutely infinite. Infinitenesse is to be without bounds, to be unmeasurable, to exceede reason or capacity; it is opposed to Finite, which is to bound or limite, to define, to end, or conclude.
(*)Infinitenesse is that, whereby God cannot be limited, measured, or determined of any thing, being the first cause from whom, and the end wherefore all things were made.Infinitenesse is such a property in God, that he is not limited to any time, place, or particular nature and being; or it is that whereby God is free altogether from all limitation of time, place, or degrees.
He hath all good things in him in all fulnesse of perfection, above all measure and degrees, yea above all conceiveable degrees by us. He hath all wisdome and power, above all that all creatures can conceive and thinke; Ephes. 3. 20. that goodnesse which is in him is Infinite,(a)All his properties are infinite. his love is infinite, his mercies are infinite, and so is his anger. That which is of it selfe cannot be limited by any thing. Every creature is limited and hath certaine bounds set to it by its causes, especially the efficient and the matter; but God is no way limited, he hath not any bounds of any kind, but is altogether infinite or boundlesse. Isay. 40. 12. 15. 17.
Every creature hath a threefold limitation.
1. Of kinds of being.
2. Of degrees of its being.
3. Of circumstances of its being.
First each thing is set in its owne ranke or order with other things, some being of one kind, some of another; some things are simple, some compounded, some corporeall, some incorporeall, some things living, some things void of life, some things sensible, and some things senselesse; and so in the rest. The maker of all thingsbNature triumpheth in nothing so much as in dissimilitude. hath as it were sorted them into divers kinds, for the greater beautifying of the whole, and demonstration of his wisdome in this varietie.
AgainecAll creatures have such a measure and degree, as the authour of them would communicate unto them. things of the same kinde and of other kinds too, differ in the degrees of being; some have lower some higher degrees of what they have, some a more lively life, some a quicker sense, some more power, some lesse, some greater degrees of wisdome.
God is not limited to any kind of being, but hath in himselfe all kinds of being, not subjectively but eminently. He *Infinite power is that whereby God can doe more tben all creatures can doe, yea more then all creatures can conceive he can doe; infinite understanding by which he knowes more then all creatures doe know, or can conceive that he doth know.hath a being beyond all degree and measure, whence all his properties are Infinite, allsufficiency, omnipotency, omniscience, infinite wisdome and truth, and all in him incomprehensible and infinite.
He is unlimited in regard of time or duration, and so is Eternall; in regard of place, and so is immense or omnipresent, in regard of degrees of all things that are in him, and so is perfect. Infinite in stability, immutable in his power, omnipotent.
Gods infinitenesse makes all wonderfull, his mercies are infinite, his love infinite, his goodnesse and excellencies infinite.
A thing may be said to be infinite, either absolutely and in the whole kind of being, so God, all good is in him formally or eminently. 2. In some certaine kind only, as if there were infinite quantity, it were only infinite in the way of a body; it would not containe all other things in it.
From Gods Infinitenesse ariseth his All-sufficiency, he is enough for, himselfe and all things else, to make them happy and perfect in their severall kinds; his all-sufficiency is that whereby God is of himselfe all-sufficient for himselfe to make himselfe most blessed, and to satisfie all other things, and make them happy in their severall kinds; God hath therefore taken this name upon him,Gen. 17. and by the commemoration of it did comfort Abrah…m, and encourage him to be his servant.
But Dr. Preston hath written so largely and well of this Attribute,This one Attribute of Gods all-sufficiency, may answer all the scruples of a Christian. that I shall not need to say any more of it.
Object. The Angels and Saints see the Essence of God, therefore it is not infinite. Math. 18. 10. 1 Cor. 13. 12. 1 Joh. 3. 2.
Sol. 1. We must distinguish between vision and comprehension, God is seen of the Angels and Saints; but not comprehended.
2. The finite understanding knoweth God beatifically, not by the force of nature, but by a supernaturall illumination of the Holy Ghost and benefit of grace.
1. This is a terror to wicked men;Consectaries from Gods infinitenesse. his anger and hatred are Infinite, therefore his anger is compared to all things terrible. 2. serves to reprove their folly who will loose God to get any pleasure or profit, infinite glory and happinesse for finite things.
2. Exhorts us not to pronounce rashly of his decrees and attributes, for this only can be comprehended of God that he cannot be comprehended; we must not measure Gods infinite power and wisdome by our shallow capacities: the endeavouring to measure the nature and decrees of God by our humane reason, hath been one maine cause of many desperate errors in the world; therefore Paul Rom. 11. silenceth high and inquisitive disputes by this exclamation, Oh the depth of the wisdome and knowledge of God, how unsearchable are his waies!
3. What is a sinfull mortall man in comparison of God,See Gen. 18. 17. Esay. 40. 15. 16. 17. therefore he should humble himselfe before him and acknowledge his nothingnesse.Esay, 6. 2.
All the whole world compared to the Infinite God, is but as a point; let us therefore stand amazed at the consideration of this Infinitenesse, and say with David. Psalm. 8. 5. & 86. 8.
aGod is infinitely good, therefore deserves all our love and obedience; the best Angell in heaven cannot love God according to his excellency; we should love him with a love, 1. of vnion, 2. complacency, 3 friendship, 4. dependance.We should louelove God intensively with our chiefest affection, and extensively above all things. He is an Infinite Ocean of all joy and happinesse, he is a continuall object of joy and delight to the Saints and Angels in Heaven, they are not weary of him; our infinite desires are fully satisfied with him alone that is Infinite.
bThis Attribute of Gods being everywhere, is called Immensity, Omnipresence, or Vbiquitie.God is Immense or Omnipresent, Psal. 139. 7. 8. 9. 10. Josh. 2. 11. Job. 11. 8. Jer. 23. 23. 24. Immensity is taken 1. largely, so it is the same with Infinitenesse, signifying that God is neither measured by place nor time, nor by any other thing, but is in his owne nature and Essence Infinite and Immense. Immensum proprie est quod non possis metiri; 2. strictly, so it differs from Infinitenesse as the Species from the Genus, there being 2. kindes of Infinitenesse, Immensity and Eternity.
cImmensitas est proprietas, Dei qua omnes essentia terminos excludit, vbique quoad essentiam simul in caelo & in terra, imo & extra caelum est: absque ulla tamen expansione vel multiplicatione. Wendelinus. Christ. Theol l. 1. c. 1.Immensity is such a property of God, by which he can not be measured nor circumscribed by any place, but fills all places without multiplying or extension of his essence.
He is neither shut up in any place, nor shut out from any place, but is immense, everywhere present; he is without place and above place, present everywhere, without any extension of matter, but in an unspeakable manner.
He is above all, in all, and through all, Ephes. 4. 6. over all (men) by his power, in all (the Saints) by his Spirit; and through all (the world) by his providence.
God is every where by his essense, presence and power;
Enter, praesenter, Deus hic & vbique potenter.
1. By his Essence, because he fils*The Jewish Doctors call God, foreign that is, place, as containing all things, himselfe being not contained of any thing. all places and spaces with his Immensitie. 1 King. 8. 27. Isay, 66. 1. Acts. 17. 27.
2. By his presence.
3. By his power and operation, because he workes all in all, 1 Cor. 12. 6.
This Immensity, and Omnipresence of the divine essence, is proved to be essentiall to God.
1. From Scripture, and that
1. Affirmatively, when he is said to be everywhere present. David proves it by a particular enumeration, of places, Heaven & the Grave, the farthest parts of the earth, yea all things, Psal. 139. 7. 8. 9. 10. He compares places most opposite together, and shewing that God is present in them he understands, that he is present in the places between, Amos 9. 2. Iovis omnia plena.
2. Negatively, when he is denyed to be concluded and comprehended in a certaine place, 1 King. 8. 27. 2 Chron. 2. 6. and 6. 18. Act. 7. 48. and 17. 24. 27.
3. Symbolically, Isay 66. 1. Act. 7. 49.
2. From Reasons.
1. From the Simplicity of the Divine essence, God is a pure act; therefore altogether indivisible, and therefore he is in every thing, and in every part of every thing, whole and undivided.
2. Whatsoever is in its essence infinite, that also is every where present, else it should be terminated in place. God is infinite in his essence, and being; therefore also of an infinite presence.
*The Angels are in an ubi though not in a place properly in English we cannot so well distinguish these words. They are limitted, and confined to some space, an Angell cannot be at the same time, in heaven and earth.Each creature is limited by place, though spirits doe not fill up a place by commensuration of parts, yet they have a certaine compasse (as I may call it) beyond which their essence extendeth not, they are so here, that they are not there; so in heaven, that they are not the same time on earth. But God is altogether above place; he is omnipresent, not by any materiall extension, but after an incomprehensible and unexpressible manner. He is quite above all place, wholy without, and within all and every place; and that without all locall motion, or mutation of place. He is everywhere totally, and equally; he was as well in the Jewish Synagogues, as in the Temple of Jerusalem, or Holy of Holies as well in earth or hell, as in the heavens in respect of his essence.
Gods being in every place, is not first by multiplication; there is not a multiplication of his being, as loaves were multiplyed, so that they held out to doe that which otherwise they could not; for then there should be many divine essences; nor secondly by division, as if part of his nature, were in one part of the world, and part in another; but he is wholy wheresoever he is.
Nor thirdly by commixtion, as if he came into composition with any creature. He is not the aire or fire, but he is every where effectively with his essence and being, repletively he fils all places, heaven and earth. Yet he fils not up a place, as a body doth; but is present everywhere, by being without limitation of place; so that he coexists with every creature. Where any creature is, there is he more then the creature, and where no creature is, there is he too; all the sinnes that we commit, are done in his presence, and before his face, Isay 65. 3. Psal. 51. 4. as if a thiefe shold steale, the Judge looking on. We should set the Lord therefore alwayes before us, as David Psal. 16. 8. We should be comforted in troubles, and patient, Phil. 4. 5. a Child will not care so long as he is in his Fathers presence, Psal. 23. 4.
Ob. God is said to descend and ascend.God is said to descend and ascend two wayes.
Sol. This hinders not his being every where.
1. He is said to descend, as often as by any visible shape objected, he testifyeth his presence, as Gen. 18. 21. Exod. 3. 8. when God withdrawes that presence, he is said to ascend, as Gen. 35. 13.
2. When God by the destruction of his Enemies,Cameron praelect. in Psal. 68. 19. and deliverance of his owne, testifyeth of his Church that he is with it on earth, Isay 64. and the contrary, Psal. 68. 19.
Ob. If God be everywhere, how is he then said to dwell in heaven. Psal 2. 4.
Sol. In respect of his essence God is every where and in every thing as well as in heaven;Psal. 103. 49. and 115. 3. Matth. 6. 9. but he doth more manifest his glory,John 14. 2. wisedome, power and goodnesse, and bestowes his grace more liberally on his Angels,Act. …. 49. and Elect in heaven, then he doth here below.
Ob. How can God be said to depart from man, if he be every where.
Sol. He departs not in respect of his essence, but in respect of the manifestation of his presence.
The Schoolemen, say God is five wayes in the creatures.
1. In the humanity of Christ; by hypostaticall union.
2. In the Saints, by knowledge and love.
3. In the Church, by his essence and direction.
4. In heaven, by his Majesty and glory.
5. In Hell by his vindicative justice.
1. This may teach the godly to be sincere and upright;Consectaries from Gods Immensity, or Omnipresence, Job. 31. 14. because they walke before God, Gen. 17. 1. he is present with them, understands their secret thoughts, and imaginations. Psal. 139. 7. 8. Jer. 23. 23. 24 This should curbe them from committing secret sinnes; and incourage them to perform private duties, Matth. 6. 6. approving themselves to their Father, who seeth in secret. Solitarinesse should not imbolden us to sinne, nor hinder us from well-doing. It was Josephs reason to his Mistresse, how can I doe this great evill? though they were alone, God was present.
Two religious men, took two contrary courses, with two lewd women; whom they were desirous to reclaime from their ill course of life; the one came to one of the women as desirous of her company, so it might be with all secrecy; and when she had brought him to a close roome, that none could prie into, then he told her, that all the bolts and barres which were, could not keepe God out. The other desired to accompany with the other woman openly in the street; which when shee rejected as a mad request, He told her, it was better to doe it in the eyes of a multitude, then of God.
2. This serves to confute the Lutherans, who hold Ubiquity to be communicated to Christs body, and therefore they say his body is in the Sacrament, and every where else; because it is assumed by God, but this is false; for the reason of Gods omni-presence, is the infinitenesse of his nature, and therefore it can be no more communicated to the body of Christ then the Godhead can; for his humane nature might as well be eternall as everywhere. Christs body is a finite creature, and though it be glorified, yet is not deified. It is an incommunicable attribute of the Deity, to be in many places at one and the same time.
3. Let us esteeme God a greater good then any creature; friends are distant one from another; God is with us in our journies and families. He onelyonly is the object of Prayer, for he is everywhere to heare thee; and so are not Angels. God himselfe comforts his people, by promising his gracious presence, Gen. 46. 4. Exod. 3. 12. Josh. 1. 9. Isay 43. 1.
4. No man by wit, or policy, flight, or hiding himselfe, can escape the hand of God; for he is everywhere present, Amos 9. 1. 2.
5. This is a terrour to the secret devisers of wickednesse, their Plots are discovered.
God is Eternall.
Eternity*Boetius defines Eternity to be interminabilis vitae tota simul & perfecta possessio. l. 5. de …onsol. pros. 6. The Schoolemen define it to be duratio interminabilis, indivisibilis & independens; interminabilis quia excludit terminum à quo & ad quem; indivisibilis quia excludit omnem successionem temporis; independens quìa excludit omnem imperfectionem & mutationem. Philosophi distinguunt inter aeternitatem, aevum, & tempus: & aeternitatem principio & fine carentem tribuunt soli Deo: Aevum solo. fine carens, or…aturis nunquam desituris: Tempus nec principio nec fine carens creaturis aliquando desituris. Wendelinus is a being without limitation of time: Time is the continuance of things past, present, and to come, all time hath a beginning, a vicissitude, and an end, or may have; but Gods essence is bounded by none of these hedges.
First, he is without beginning, he is before time, beyond time, behind time as it were, and above all circumscription of time. From everlasting to everlasting, thou art God. He is what he is in one infinite moment of being, as I may speak. I am Alpha and Omega, Rev, 1. 8. In the beginning, God made all things; and he that made all things could not have a beginning himselfe. What hath no beginning, can have no succession, nor end. We cannot properly say of God, that he hath been, or that he shall be, but he is. To him all things are present, though in themselves they have succession.
He is an everlasting King, everlastingly powerfull, and glorious; as the conclusion of the Lords Prayer sheweth.
He is called the King eternall, 1 Tim. 5. 17. and the eternall God, Rom. 16. 26. the maker of times, Heb. 1. 2. He inhabiteth eternity, Isay 67. 15. God onelyonly is properly, and absolutely eternall; Angel, and mens soules, are said to be eternall à posteriori, or à parte post, God à priori & à posteriori, ex parte ante & post, since he hath neither beginning, succession, nor end.
The Scripture confirmes this eternity of God divers wayes.
1. With a Simple and plaine asseveration, Gen. 21. 33. Isay 40. 28. and 57. 15. Dan. 6. 26. Rom. 16. 26.
2. By denying to him time and succession, Job. 36. 26. Isay 43. 10. Psal. 90. 5. 2 Pet. 3. 8.
3. By attributing to him eternall properties and operations; his mercy is said to endure for ever, Psal. 103. 17. and 136.
1. Eternall councell is attributed to him, Psal. 33. 11. Eternall Kingdom, Exodus 15. 18. Eternall power, Dan. 6. 26. eternall glory, 1 Pet. 5. 10. his dominion is an everlasting dominion, Dan. 7. 14. his righteousnesse is everlasting, Psal. 119. 142. and his truth.
4. By a metaphoricall description, dayes and yeares are attributed to him; but most distinct from our dayes and yeares, Job. 10. 5. Dan. 7. 9, 22. He is called the Ancient of dayes, Psal. 102. 28. thy yeares are not consumed.
1 Sam. 15. 29. He is called eternity it selfe; Christ is called the Father of eternity,Thou Lord remainest for ever, say the Scrptures often. Prov. 23. 25. He was said to be before the world, Psal. 90. 2. Ephes. 1. 4. Isay 9. 6. most emphatically, to signifie that he is eternity it selfe, and the Author of it. The French stile God in their Bibles l' Eternell, because he onelyonly is perfectly eternall.
Reasons.
1. God is the best thing that is,Of necessity there must be a first cause, and therefore must be something without a beginning. therefore it must needs follow, that he is an eternall essence; for that which is eternall; is better then that which is not.
2. Else he should depend on some thing else, if he were not eternall; and then he were not God.
3. If he were not eternall, he must have a beginning; and then something else must give it him, and so be better then he.
4. God created all things, even time it selfe, Heb. 1. 2. He is therefore before all things, and without beginning, Rom. 1. 2. and whatsoever was before time, must needs be eternall.
5. He is the Author, and giver of eternall life to those that have it, therefore he must needs be eternall himselfe; for whatsoever can give eternity, that is eternall.
Ob. If God were eternall; where was he before the world was? and what did he before he made all things;*Vide Augustine Confess. l. 11. c. 12. and why did he make the world no sooner then a few thousand yeares since?
Sol. These are curiosities, but for answer, as he was of himselfe, so was he in and with himselfe. He is that himselfe, to and in himselfe, which to us our being, time and place are found to be. 2. He injoyes himselfe, and his owne happinesse. 3. He made the world no sooner, because it did not please him.
The creature is limited by the circumstance of time, by which it hath its being measured out as it were by parcels, past, present, and to come; it had beginning, hath succession, and may have an end. The most glorious Angell, as well as a worme, is thus limited by time; once he was not, then he began to be; that which is past is gone; and that which is to come is not yet, and he hath but a little time present. But Gods essence had no beginning, hath no succession, can have no end. We cannot say of it properly, it was or shall be, but alone it is;Gn…lam from Gnalam, because the beginning and end of eternity lyeth hid. he hath his whole being at once; not some after, some by parcels, one following another, Gen. 21. 13. and 23. 33. Psal. 90. 2. 24. Isay 57. 15. Eternity is the continuall existence, and duration of the divine essence. The creatures being, is a fluxe or perpetuall flowing, from one moment to another; God is a being above time, hath not his being measured by time, but is wholy eternall.
1. Gods love and election are also eternall,Consectaries from Gods eternity. and he will give eternall life to all beleevers. That which is eternall, is perfect at once, therefore he should be adored and obeyed, his counsell followed, old men are honoured for their wisedome. God saith to Job, where wast thou when I laid the foundation of the earth?
2. Let it be a foundation of comfort to us,Psal 48 13. 14. as Psal. 102. 12. though friends dye,Isay 46. 4. goods be taken away, God remaines for ever,H…b. 1. 12. 13. he failes not.
3. It must incourage the people of God to serve him, and do his will faithfully; for he will recompence it, what ever we hazard or loose, he liveth for ever to requite.
4. It is a terrour to the wicked;Zeux… the Painter, was exact and curious, because he did pingere aeternitati. We are to pray, live, speake, and doe all for eternity. Crede, stude, vive aeternitati. Cornel à Lap. in Evangel. he shall be ever to make them everlastingly miserable; as heaven is an eternall Palace, so hell is an everlasting Prison.
5 We must carefully and earnestly seek him,Psal. 117. 2. and 146. 6. place our happinesse in him that is everlasting; all other things are fleeting; if we get his favour once, we shall never loose it; he will be an everlasting friend, his truth and mercy remaines for ever.
6. Every one should resolve in his own thoughts and covenant with God,Precious a…e the serious thoughts of eternity; the treasures of eternity, are are opened in the times of Gospell 2 Tim. 1. 10 to spend but one halfe quarter of an houre every day, in meditating of eternity; renew these thoughts every day; this body of mine though fraile and mortall, it must live for ever; and this soule of mine, it must live eternally. Eternall life is one of the principall Articles of our Creed, 1 Tim. 1. 16.