4. This Rest containeth,1 as the principal part, our nearest fruition of God the Chiefest Good. And here, Reader, wonder not If I be at a loss; and if my apprehensions receive but little of that which is in my expressions. If to the beloved Disciple that durst speak and enquire into Christs secrets, and was filled with his Revelations, and saw the new Jerusalem in her Glory, and had seen Christ,2 Moses and Elijah in part of theirs; If it did not appear to him what we shall be, but only in general, that when Christ appears, we shall be like him, no wonder if I know little. When I know so little of God, I cannot know much what it is to enjoy him. When it is so little I know of mine own soul, either it's quiddity, or quality, while it's here in this Tabernacle; how little must I needs know of the Infinite Majesty, or the state of this soul, when it's advanced to that enjoyment? If I know so little of Spirits and Spirituals, how little of the Father of Spirits? Nay, if I never saw that creature, which contains not something unsearchable; nor the worm so small, which afforded not matter for Questions to puzzle the greatest Philosopher that ever I met with, no wonder then if mine eye fail when I would look at God, my tongue fail me in speaking of him, and my heart in conceiving. As long as the Athenian Superscription doth so too well suite with my sacrifices, [To the unknown God,] and while I cannot contain the smallest rivulet; ⟨p. 24⟩It's little I can contain of this immense Ocean. We shall never be capable of clearly knowing, till we are capable of fully enjoying, nay nor till we do actually enjoy him. What strange conceivings, hath a man born blind, of the Sun, and its light? or man born deaf, of the nature of sounds and music? So do we yet want that sense, by which God must be clearly known. I stand and look upon a heap of Ants, and see them all with one view, very busy to little purpose; They know not me, my being, nature, or thoughts, though I am their fellow creature: How little then must we know of the great Creator, though he with one view continually beholds us all. Yet a knowledge we have, though imperfect, and such as must be done away: A Glimpse the Saints behold, though but in a glass; Which makes us capable of some poor, general, dark apprehensions of what we shall behold in Glory.
4. THis Rest containeth,1 as the principal part, our nearest fruition of God the Chiefest Good. And here, Reader, wonder not If I be at a loss; and if my apprehensions receive but little of that which is in my expressions. If to the beloved Disciple that durst speak and enquire into Christs secrets, and was filled with his Revelations, and saw the new Jerusalem in her Glory, and had seen Christ,2 Moses and Elias in part of theirs; If it did not appear to him what we shall be, but only in general, that when Christ appears, we shall be like him, no wonder if I know little. When I know so little of God, I cannot know much what it is to enjoy him. When it is so little I know of mine own soul, either it's quiddity, or quality, while it's here in this Tabernacle; how little must I needs know of the Infinite Majesty, or the state of this soul, when it's advanced to that enjoyment? If I know so little of Spirits and Spirituals, how little of the Father of Spirits? Nay, if I never saw that creature, which contains not something unsearchable; nor the worm so small, which afforded not matter for Questions to puzzle the greatest Phylosopher that ever I met with, no wonder then if mine eye fail when I would look at God, my tongue fail me in speaking of him, and my heart in conceiving. As long as the Athenian Superscription doth so too well suite with my sacrifices, [To the unknown God,] and while I cannot contain the smallest rivelet; ⟨p. 24⟩It's little I can contain of this immense Ocean. We shall never be capable of clearly knowing, till we are capable of fully enjoying, nay nor till we do actually enjoy him. What strange conceivings, hath a man born blind, of the Sun, and its light? or man born deaf, of the nature of sounds and musick? So do we yet want that sense, by which God must be clearly known. I stand and look upon a heap of Ants, and see them all with one view, very busie to little purpose; They know not me, my being, nature, or thoughts, though I am their fellow creature: How little then must we know of the great Creator, though he with one view continually beholds us all. Yet a knowledg we have, though imperfect, and such as must be done away: A Glimpse the Saints behold, though but in a glass; Which makes us capable of some poor, general, dark apprehensions of what we shall behold in Glory.
- 1§. 4. 4. Chiefly the nearest fruition of God the chief Good.§. 4. 4. Chiefly the neerest fruition of God the chief Good.
- 21 Joh. 3.2. O qui perpetua mundum ratio ne gubernas, Tetrarum coelique sa•or, qui tempus ab aevo; Ire jubes stablisque mans das cu•cta moveri; Principium •ector, dux, semita, terminus idem; Tu requies tranquilla piis; te cernere, finis. Boetius. Vide Gerson. part. 3. Alphabet. divini Amoris; cap. 14. egregie de attributis &c excellentiis divinis expatiantem.1 Joh. 3.2. O qui perpetua mundum ratio ne gubernas, Tetrarum coelique sa•or, qui tempus ab aevo; Ire jubes stablisque man•ns das cu•cta moveri; Principium •ector, dux, semita, terminus idem; Tu requies tranquilla piis; te cernere, finis. Boetius. Vide Gerson. part. 3. Alphabet. divini Amoris; cap. 14. egregie de attributis &c excellentiis divinis expatiantem.