Mount Pisgah, or, A prospect of heaven being an exposition on the fourth chapter…Movnt Pisgah, or, A prospect of heaven being an exposition on the fourth chapter…

Thirdly, Per modum Causationis; ¹we know God by the Creature, as the cause by the effect; as the fountain of all power, goodness and perfection; whatever is lovely and illustrious, we must needs say, this is in God, and infinitely more; God is stronger than the mightiest Man or Angel, wiser than the wisest, holier than the holiest Saint or Angel, he being the fountain and cause of all perfection. This, I say, is all we can reach to, in spelling out God, for be it said, we must add infinite to all these perfections, and that is God, this is also by denying; for what is infinite, but without bounds and limits? That is to say, God is strong without weakness, wise without ignorance, holy without impurity, &c. If we would conceive these excellencies, (which seem to us to be affirmative) we are glad to be beholding to negation: As for example, if I would know what is Gods eternity, the negative must help me, it is his being without beginning and without end: What his holiness? I cannot tell affirmatively, but must answer my self, it is to be without the least sin, defilement, or shadow of impurity, &c. In all this there is little to satisfy the covetous inquiry implanted in the Soul, Quid sit? What is holiness? And what wisdom?

Thirdly, Per modum Causationis; ¹we know God by the Creature, as the cause by the effect; as the fountain of all power, goodness and perfection; whatever is lovely and illustrious, we must needs say, this is in God, and infinitely more; God is stronger than the mightiest Man or Angel, wiser than the wisest, holier than the holiest Saint or Angel, he being the fountain and cause of all perfection. This, I say, is all we can reach to, in spelling out God, for be it said, we must add infinite to all these perfections, and that is God, this is also by denying; for what is infinite, but without bounds and limits? That is to say, God is strong without weakness, wise without ignorance, holy without impurity, &c. If we would conceive these excellencies, (which seem to us to be affirmative) we are glad to be beholding to negation: As for example, if I would know what is Gods eternity, the negative must help me, it is his being without beginning and without end: What his holiness? I cannot tell affirmatively, but must answer my self, it is to be without the least sin, defilement, or shadow of impurity, &c. In all this there is little to satisfie the covetous inquiry implanted in the Soul, Quid sit? What is holiness? And what wisdom?