is such a disproportion between an infinite object and a finite sense and understanding, that it is utterly impossible either to behold or comprehend him. But if God had a body more luminous and glorious than that of the sun, he would be as well visible to us as the sun, though the immensity of that light would dazzle our eyes, and forbid any close inspection into him by the virtue of our sense. We have seen the shape and figure of the sun, but “no man hath ever seen the shape of God.”[355] If God had a body, he were visible, though he might not perfectly and fully be seen by us;[356] as we see the heavens, though we see not the extension, latitude, and greatness of them. Though God hath manifested himself in a bodily shape (Gen. xviii. 1), and elsewhere Jehovah appeared to Abraham, yet the substance of God was not seen, no more than the substance of angels was seen in their apparitions to men. A body was formed to be made visible by them, and such actions done in that body, that spake the person that did them to be of a higher eminency than a bare corporeal creature. Sometimes a representation is made to the inward sense and imagination, as to Micaiah,[357] and to Isaiah (vi. 1); but they saw not the essence of God, but some images and figures of him proportioned to their sense or imagination. The essence of God no man ever saw, nor can see. John i. 18. Nor doth it follow that God hath a body,[358] because Jacob is said to “see God face to face” (Gen. xxxii. 30); and Moses had the like privilege (Deut. xxxiv. 10). This only signifies a fuller and clearer manifestation of God by some representations offered to the bodily sense, or rather to the inward spirit. For God tells Moses he could not see his face (Exod. xxxiii. 20); and that none ever saw the similitude of God (Deut. iv. 15). Were God a corporeal substance, he might in some measure be seen by corporeal eyes.