GOD IS INFINITE.

3d. QUEST. WHAT kind of Spirit is of his kingdom authoritatively, by his power God? and authority, but he is personally on his throne.

ANS. He is infinite; so he differs from all created beings, which are finite. Though infinite may be applied to all God's attributes, he is infinitely merciful, infinitely wise, infinitely holy,—yet, if we take infiniteness properly so, it implies:

once.

A. But to answer: God, who is infinite, is in all places at once, not only by his influence, but by his essence; for, if his essence fills all places, then he must needs be there in person. But, Ergo, minor in, Jer. xxiii. 24, “Do not I fill heaven and earth?"

OBJ. But doth not God say, heaven is his throne? Isa. lxvi. 1.

OBJ. But if God be infinite in all places, then he is in places impure, and mingles with that impurity?

1. God's omnipresence. The Greek word for infinite signifies without bounds or limits:' God is not confined to any place, he is infinite, and so is present in all places at A. It is also said, that an humble heart is His centre is every where,-Divina his throne, Isa. lvii. 15. The humble heart essentia nusquam inclusa aut exclusa, is his throne, in regard of his gracious preAUG. 1 Kings viii. 27, "Behold, the heaven, sence; and heaven is his throne, in regard of and the heaven of heavens cannot contain his glorious presence; and yet neither of thee!" This the Turks have a notion of: these thrones will hold him, for the heaven they build their temples open at the top, of heavens cannot contain him. to show that God cannot be confined to their temples, or circumscribed, but is in all places by his presence. God's essence is not limited either to the regions above, or to the terrestrial globe, but his whole essence is every where; this is to be infinite. As philosophers say of the soul, it is, tota in tota, et tota in qualibet parte,—the soul is in every part of the body, in the eye, heart, foot: so we may say of God, he is ubique,-his essence is every where,-his circuit is in heaven, and in earth, and sea, and he is in all places of his circuit at once. This is to be infinite.' God, who bounds every thing else, is himself without bounds; he sets bounds to the sea, huc usque,—'Hitherto shalt thou come, and no further.' He sets bounds to the angels; they, like the cherub-ous, who can set him bounds, or prescribe ims, move and stand at his appointment, Ezek. x. 16, but he is infinite, without bounds. He who can span the heavens, and weigh the earth in a pair of scales, must needs be infinite, Isa. xl. 22.

OBJ. Vorstius, That God is in all places at once but not in regard of his essence, but, virtute et potentia, by his virtue and influence: as the body of the sun is in heaven, it only sends forth its beams and influences to the earth,—or as a king, who is in all places

A. Though God be in all places,-in the heart of a sinner by his inspection,-and in hell by his justice, yet he doth not mingle with that impurity, or receive the least tincture of evil. Divina natura non est immista rebus aut sordibus inquinata, Avo. No more than the sun shining on a dunghill is defiled, or its beauty spotted, or than Christ going among sinners was defiled; his Godhead was a sufficient antidote against infection.-Reason why God must needs be infinite in all places at once, not only in regard of the simplicity and purity of his nature, but in regard of his power, which being so glori

him a circuit to walk in? It is as if the drop should go to limit the ocean, or the star to set the sun its bounds.

Use 1. It condemns the papists, who would make more things infinite than the Godhead. They hold that Christ's body is in many places at once, that it is in heaven, and in the bread and wine in the sacrament. Though Christ, as he is God, is infinite and in all places at once, yet, as man, he is not. Christ when he was on earth, his manhood was not

who fills all places at once! "His excellent greatness," Ps. cl. 2. If God be infinite, filling heaven and earth, see what a full portion the saints have; they have him for their portion who is infinite. His fulness is an infinite fulness; and he is infinitely sweet, as well as infinitely full; if a conduit be filled with wine here is a sweet fulness, but still it is finite; but God is a sweet fulness, and it is also infinite. He is infinitely full of beauty,-of love; his riches are called unsearchable,' Eph. iii. 8, because they are infinite. Stretch your thoughts as much as you can, there's that in God exceeds; it is an infinite fulness. He is said "to do abundantly for us, above all that we can ask," Eph. iii. 20. What can an ambitious spirit ask? He can ask crowns and king

in heaven, though his Godhead was; and now he is in heaven, his manhood is not on earth though his Godhead be. Heb. x. 5, it is spoken of Christ, "A body thou hast prepared me." This body cannot be in all places at once; for then it is no more a body, but a spirit; Christ's body in heaven, though it be glorified, it is not deified; it is not infinite, for so it must be, if it be both in heaven, and in the bread and wine by transubstantiation. If God be infinite, present in all places at once, then it is certain he governs all things in his own person; he needs no proxies or deputies to help him to carry on his government. He is in all places at an instant, and manageth all affairs both in the earth and heaven. A king cannot be in all places of his kingdom in his own person, therefore he is fain to govern by deputies, and vicege-doms,-millions of worlds; but God can give rents, and they often pervert justice; but more than we can ask, nay, or think, because God, being infinite, needs no deputies, he he is infinite. We can think, what if all the is present in all places, he sees all with his dust were turned to silver, if every flower own eyes, and hears all with his own ears; were a ruby, every sand in the sea a diahe is every where in his own person, there-mond: yet God can give more than we can fore is fit to be the judge of the world; he think, because he is infinite! O how rich will do every one right.

are they who have the infinite God for their If God be infinite by his omnipresence, portion! Well might David say, "The Lord then see the greatness and immenseness of is the portion of mine inheritance," "the the divine majesty. What a great God do lines are fallen unto me in pleasant places, we serve! 1 Chron. xxix. 11, “Thine, O and I have a goodly heritage!" Ps. xvi. 5, 6. Lord, is the greatness, and the glory, and We may go with the bee from flower to the majesty, and thou art exalted as head flower, but we shall never have full satisabove all." Well may the scripture display faction till we come to the infinite God. the greatness of his glory who is infinite in Jacob said, "I have enough"-in the Heall places. He transcends our weak con- brew, "I have all," Gen. xxxiii. 11,-beceptions; how can our finite understanding cause he had the infinite God for his portion. comprehend him who is infinite? He is God being an infinite fulness, there is no fear infinitely above all our praises, Neh. ix. 5, of want for any of the heirs of heaven; "Blessed be thy glorious name, which is though there be millions of saints and angels exalted above all blessing and praise." O which hath a share in God's riches, yet he what a poor nothing is man, when we think hath enough for them all, because he is inof God's infiniteness? As the stars disap-finite. Though a thousand men behold the pear at the rising of the sun, O how doth sun, there is light enough in the sun for a man shrink into nothing when Infinite them all; put ever so many buckets into the Majesty shines forth in his glory! Isa. xl. sea, there is water enough in the sea to fill 15, "The nations are as a drop of the them. Though an innumerable company of bucket, or the small dust of the balance." saints and angels are to be filled out of God's O what a little of that drop are we! The fulness, yet God, being infinite, he hath heathens thought they had sufficiently prais-abundantly enough to satisfy them. God hath ed Jupiter, when they called him Great Ju- land enough to give to all his heirs, there piter. Of what immense majesty is God, can be no want in that which is infinite.

If God be infinite, he fills all places, is xi. 27, "As seeing him who is invisible;" every where present: this is sad to the wick-and to have fellowship with him, 1 John i. 3, ed, God is their enemy, and they cannot es- "Our fellowship is with the Father." Thus cape him, nor flee from him, for he is every we may take a turn with him every day by where present they are never out of his faith. It is a slighting of God not to walk eye, nor out of his reach: Ps. xxi. 8, "Thy with him: if a king be in presence, it is a hand shall find out all thy enemies." What slighting him, to neglect him and walk with caves or thickets can men hide in, that God the page. There is no walk in the world so cannot find them? Go where they will, he sweet as to walk with God: Ps. lxxxix. 15, is present, Ps. cxxxix. 7, "Whither shall I "They shall walk in the light of thy counflee from thy presence?" If a man owes a tenance;" Ps. cxxxviii. 5, "Yea, they shall debt to another he may make his escape, and sing in the ways of the Lord;" it is like flee into another land, where the creditor walking among beds of spices, which send cannot find him. "But whither shall I flee forth a fragrant perfume. from thy presence?" God is infinite? he is in all places: so that he will find out his enemies and punish them.

OBJ. But is it not said, Cain went out from the presence of the Lord? Gen. iv. 16. A. The meaning is, he went out from the church of God, where were the visible signs of God's presence, and where God did in a special manner manifest his sweet presence to his people: but Cain could not go out of God's sight, for God being infinite, is every where present. Sinners can neither go from an accusing conscience, nor a revenging God. If God be every where present, then for a Christian to walk with God is not impossible. God is not only in heaven, but he is in earth too, Isa. lxvi. 1. Heaven is his throne, there he sits; the earth is his footstool, there he stands. He is every where present, therefore we may come to walk with God: "Enoch walked with God," Gen. v. 22. If God was confined to heaven, a trembling soul might think, How can I converse with God,-how can I walk with him who lives in excelsis, above the upper region?" but God is not confined to heaven, he is omnipresent; he is above us, yet he is about us, he is near to us, Acts xvii. 27. Though he be not far from the assembly of the saints. He stands in the congregation of the mighty, Ps. lxxxii. 1. He is present with us, God is in every one of us; so that here on earth we may walk with God. In heaven the saints rest with him,-on earth they walk with him. To walk with God, is to walk by faith; we are said to draw nigh' to God, Heb. x. 22; and to see him, Heb.

Use 2. If God be infinite in his glorious essence, learn to admire where you cannot fathom. The angels wear a veil; they cover their faces, as adoring this infinite majesty, Isa. vi. 3. Elias wrapped himself in a mantle when God's glory passed by. Admire where you cannot fathom, Job xi. 7, "Canst thou by searching find out God?" Here we see some beams of his glory,—we see him in the glass of the creation,—we see him in his picture, his image shines in the saints,-but who can search out all his essential glory? What angel can measure these pyramids? "Canst thou by searching find out God?" He is infinite. We can no more search out his infinite perfections, than a man upon the top of the highest mountain can reach the firmament, or take a star in his hand. O have God-admiring thoughts! Adore where you cannot fathom; there are many mysteries in nature which we cannot fathom,why the sea should be higher than the earth, yet not drown it,-why the Nile should overflow in summer, when, by the course of nature, the waters are lowest,-how the bones grow in the womb, Eccl. xi. 5. If these things pose us, how may the infinite mystery of the Deity transcend our most raised intellectuals! Ask the geometrician, if he can, with a pair of compasses, measure the breadth of the earth: so unable are we to measure the infinite perfections of God. In heaven we shall see God clearly, but not fully, for he is infinite; he will communicate himself to us, according to the bigness of our vessel, but not the immenseness of his nature. Adore then where you cannot fathom.

If God be infinite in all places, then let us him a method for deliverance. God will denot go to limit God, Ps. lxxviii. 41, "They liver Sion, but he will be left to his own limited the Holy One of Israel." It is a limit- liberty; he will not be tied to a place, to a ing God to confine him within the narrow time, to an instrument, this were to limit compass of our reason. Reason thinks God him, and then he should not be infinite. God must go such a way to work, or the business will go his own way, he will pose and will never be effected. This is to limit God nonplus reason, he will work by improto our reason; whereas he is infinite, "and babilities, he will save in such a way as his ways are past finding out," Rom. xi. 33. we think he will destroy; now he acts like In the deliverance of the church, it is a limit- himself, like an infinite, wonder-working ing God, either to set him a time, or prescribe | God.

OF THE KNOWLEDGE OF GOD.

"FOR the Lord is a God of knowledge, eyes were upon him: so, which way soever and by him actions are weighed," 1 Sam. ii. we turn ourselves, still God's eye is upon us, 3. Glorious things are spoken of God; he Job xxxvii. 16, "Dost thou know the balanctranscends our thoughts, and the angels' ing of the clouds! the wondrous works of him praises. God's glory lies chiefly in his at- that is perfect in knowledge?" God knows tributes, which are the several beams by whatever is knowable; he knows future which the divine nature shines forth. Among contingencies. He foretold Israel's coming other of his orient excellencies, this is not the out of Babylon, and the virgin's conceiving. least, "The Lord is a God of knowledge;" By this the Lord proves the truth of his or, as the Hebrew word is, A God of Godhead against idol gods: Isa. xli. 23, knowledges.' Through the bright mirror of "Show the things that are to come hereafhis own essence, he hath a full idea and cog- ter, that we may know ye are gods." The nizance of all things. The world is to him perfection of God's knowledge is primary. a transparent body. He makes a heart ana- He is the original, the pattern and prototype tomy; Rev. ii. 23, "I am he which search- of all knowledge; others borrow their knoweth the reins and the heart." The clouds ledge of him; the angels light their lamps at are no canopy, the night is no curtain to this glorious sun.

draw between us and his sight, Ps. cxxxix. 2. God's knowledge is pure. It is not con12, "The darkness hideth not from thee." taminated with the object. Divina natura There is not a word we whisper, but God non est immista rebus aut sordibus inquihears it, Ps. cxxxix. 4, "There is not a nata, AvG. Though God knows sin, yet it word in my tongue, but lo, O Lord, thou is to hate and punish it. No evil can mix or knowest it altogether!" There is not the incorporate with his knowledge, no more most subtle thought comes into our mind, than the sun can be defiled with the vapours but God perceives it, Isa. lxvi. 18, "I know which arise from the earth.

their thoughts." Thoughts speak as loud in 3. God's knowledge is facile; it is without God's ears, as words do in ours. All our ac- any difficulty. We study and search for tions, though ever so subtilely contrived, and knowledge: Prov. ii. 4, "If thou seekest secretly conveyed, are visible to the eye of for her as for silver." But the lamp of God's omnisciency, Isa. lxvi. 18, "I know their knowledge is so infinitely bright, that all works." Achan hid the Babylonish gar- things are intelligible to him. ment in the earth, but God brought it to 4. God's knowledge is infallible; there is light, Josh. vii. 21. Minerva was drawn in no mistake in his knowledge. Human knowsuch curious colours, and so lively penciled, ledge is subject to error and misprision. A that which way soever one turned, Minerva's physician may mistake the cause of a disease;

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but God's knowledge is unerring; he can neither deceive, nor be deceived; he cannot deceive, because he is truth; nor be deceived, because he is wisdom.

5. God's knowledge is instantaneous; our knowledge is successive, one thing after another. We argue from the effect to the cause; God knows things past, present and to come, uno intuito, at once they are all before him in one entire prospect.

into them, Ps. xciv. 9, "He that planted the ear, shall he not hear? He that formed the eye, shall he not see?" He who makes a watch or engine, knows all the workmanship in it. God, that made the heart, knows all the motions and fallacies of it: He is like Ezekiel's wheels, full of eyes, and, as Austin saith, "totus oculus," 'All eye.' 2. It ought to be so; for he is to be "Judge of all the world," Gen. xviii. 25. There are so many causes to be brought before him, and so many persons to be tried, that he must have a most exquisite perfect knowledge, or

(1). God's knowledge is retentive; he never loseth any of his knowledge; he hath reminiscentia, as well as intelligentia,—he remembers as well as understands. Many he could not do justice. An ordinary judge things elapse out of our minds, but God's knowledge is eternized. Things transacted a thousand years ago, are as fresh to him, as they were done but the last minute. Thus he is perfect in knowledge.

OBJ. But is it not said, Gen. xviii. 21, 'I will go down and see whether they have done according to the cry which is come up unto me, and I will know?"

cannot proceed without a jury,—the jury must search the cause, and give in the verdict, but God can judge without a jury. He knows all things in and of himself, and needs no witnesses to inform him. A judge judgeth only matters of fact, but God judgeth the heart. He not only judgeth wicked actions, but wicked designs. He sees the treason of the heart, and punisheth it.

Use 1. Is God infinite in knowledge, I John i. 5, "He is light, and in him is no darkness;" then how unlike are they to God, who are darkness, and in whom is no light,

A. It could not be a nesciency, or that God was ignorant; because there is mention made of a cry; but the Lord speaks there after the manner of a judge, who will first examine the cause before he passeth the sen--who are destitute of knowledge, such as tence. God, when he is upon a work of justice, is not in a riot, as if he did not care where he hits; but he goes in a way of circuit against offenders. He "lays judgment to the line, and righteousness to the plummet," Isa. xxviii. 17.

the Indians who never heard of God? And are there not many among us who are no better than baptized heathens? Who are to seek in the first principles of the oracles of God? It is sad that after the sun of the gospel hath shined so long in our horizon, yet to

OBJ. Hos. xiii. 12. The iniquity of Ephra- this day the veil should be upon their heart. im is bound up, their sin is hid?

A. Not that his sin was hid from God, but his sin is hid, that is, it is recorded, it is laid up against a day of reckoning. That this is the meaning, is clear by the foregoing words, his iniquity is bound up as the clerk of the assizes binds up the indictments of malefactors in a bundle, and at the assizes, brings out the indictments and reads them in court, so God binds up men's sins in a bundle, and, at the day of judgment, this bundle shall be opened, and all their sins brought to light before men and angels.

That God is thus infinite in his knowledge. 1. It cannot but be so; for he, who is the original cause, and gives a being to things, must needs have a clear inspection

Such as are enveloped with ignorance cannot give God a "reasonable service," Rom. xii. 1. Ignorance is the nurse of impiety; the schoolmen say, "Omne peccatur fundatur in ignorantia." Jer. ix. 3, "They proceed from evil to evil; and they know not me,' saith the Lord." Where ignorance reigns in the understanding, lust rageth in the affections: Prov. xix. 2, "That the mind be without knowledge, it is not good ;" such have neither faith nor fear. No faith, for Knowledge carries the torch before Faith Ps. ix. 10, "They that know thy name shall put their trust in thee." A man can no more believe without knowledge, than the eye can see without light. Nor fear of God. How can they fear him whom they do not know? The