Rome ruin'd by VVhite Hall, or, The papall crown demolisht

SECT. 4.

Obj. THe Image of God may be made, because God was sometimes seen in corporall shape, Exod. 33. 22.

Ans. It followeth not because God by his authority could* 1.1 make a representation of himself, that man therefore of his owne authority can doe it without Gods warrant. 2. That Vision was shewed to Moses alone, and in a secret place, but their are set up in the publick view of all, and in publick places. 3. It was an Image passing, and not continuing, but theirs are permanent. 4. That were of his back parts, but they are bold to picture the glorious countenance of God, which is most rediculous, seeing the Apostle saith, No man hath seen God at any time, Joh. 1. 18.

Obj. The Scriptures testifieth, that God spake to Moses face to face, Exod. 33. 11.

Ans. It is not possible in this life to see God with the eyes of the body, for if so, it must needs follow that God must be of a corporall and substantiall substance, (if he might be seen with carnall eyes) for nothing by the eyes of flesh can be discerned, but that which is visible, finite, and sircumscriptable, but the Lord is infinite: Ergo,

2. God being of a spirituall nature, cannot be seen by the* 1.2 eyes of the body, for that which is of a spirituall nature, doth not come under the sence of the body.

3. It is said, that God is Love, 2 Epist. joh. ver. 8. which shew∣eth his substance, not a quallity, (as our love is) so then as faith, hope, and love in us cannot be seen, much lesse can God.

4. The Image of God in man (which is the inward renovati∣on of the minde) cannot be seen, much lesse God himself whose Image we are.

5. The minde of man is invisible, much more that most pure and infinite minde.

6. God is of a simple nature, without any composition, he hath no forme, or figure; but nothing is perceived of the sence, but that which is of a mixt, and compound nature, that hath forme, and fashion.

7. The Divine Nature is infinite, and not to be confined, or li∣mited; and that which cannot be limited, cannot be comprehen∣ded, for that which containeth is greater then that which is con∣tained, and it is also Heterogen••ae naturae, of another nature: as the Fish is contained in the water, and the Birds in the ayre, but nothing is greater then God, and he being perfectly good, that which should confine him being of a divers kinde must be per∣fectly evill: and so it would follow, Deus vinci a malo, that God should be overcome of evill.

8. Whereas divers of the Saints have been said to see God af∣ter a divers sort, if they had seen the substance of God, then it would follow, that God is of a divers nature and substance; for he was diversly seen of Ezekiel, and Isaias, Ezek. 1. 26. Esai. 6. 1. &c. intimating thereby, that God can no otherwise be seen of us, then in Christ his Son, who is the very graven forme of his person, Heb. 1. 3. and if Christ would not grant any such carnall vision of God unto his Disciples, (who were convenant with him in the Flesh,) who can in this life expect it?

9. Whereas the Prophet Esay saith, I saw the Lord sitting up∣on a high throne, and is also said to have been seen of others of the Saints; we must not think that they saw Gods substance with their carnall eyes, but as mens nature could apprehend him; not as he is, but as it pleased him to reveale himself unto them:

for no created understanding can come neere unto God; the un∣derstanding may come neere the nature of another, but it is im∣possible that the intellectuall part should comprehend God, see∣ing he is infinite to be known; but the power of the understan∣ding, or intelligence created is finite, how then can that which is finite comprehend that which is infinite; yea even the under∣standing of Christ (that is, as he was man) did not comprehend God▪ The Apostle saith, he dwelleth in that light which none can attain unto, 1 Tim. 6. 16. the reason is, because no power can doe any thing in that which is higher then the object, but God is higher then the object of our understanding, Ergo:

Again, a thing is said to be invisible two wayes, 1. In regard of the defect in it selfe, as darknesse and shadowed places. 2. Because of the excellency thereof, as the Sun is to our eye: and so God is invisible.

Notes

• * 1.1

  Moses could not see Gods effiges.
• * 1.2

  God cannot be seen with corporall eyes.