l . Goos Name, .I A .M. the creatures enjey one thing one minute, whieh · _they doe not another: but Godenjoyesall at once; and that is one part ofhis bleifedne1fe,which the creature is not partaker of. And againe,his a eh are all done at once; but the creatures doe ~all theirs,by fucceffion . It is fuch abeJng,asgivuabeing to ttUthings elfe: and this is a great difference betweene him and thecreatures;the :Angell have an excellent being, yet they cannot give the leaft being to any thing. · So that by thefe we may plainly fee,that h~onely #; that is,he onely is ofan immenfe being; that is,he is like amightie Seaofbeing,that bath nei– ther bankes nor bottome: he onelyis,a fpring of being,he onely iseverlail:ing,he ondy is without fucceffion oftime prefent,pafr,or to come; laftly, he only gives abeing to every thing.Sucb an one he is, as all this is implied, where :he hids:Mofu goe and tell the people, 1am that I am, is he that bath fent me unto you. But we will fi:and no lon– ger hereon; onelywewill labour to reduceth~fe . fpeculations to ufe,as it is fa id of Socr.ates~he did DevocAre Philofophiam de et£!is, bring Philofophie downe to be pratlifed inprivatehoufes ~ Ifwe lhould enquire the reafoh, why God: did reveale his Name toMofts; was it,that he and the Jfraelitu iliouid only find out argute fpeculations in his Name, as heretofore many of the Ra:bGins havedone,and now tOQ manyDivines following thern;fi:ill do?n<lfurely;the end ofNames;isonly to ri1ake things known.But yet he fets bounds to our apprehenfions,in faying,l am th.~t I am; as if H 1 there s GiYingbeing to all things. . ., .· <:. •.;....••
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