The new and divine nature once imparted, that is, primitive nature renewed and restored to it self, revives the desire of this knowledge. And in compliance with the present exigency of the case hath this inclination ingrafted into it, to know him (as he is now only to be comfortably known) viz.1 in the Mediator. I determined to know nothing among you (saith S. Paul) but Jesus Christ, &c. i.e. to glory in, to make show of, to discover my self taken with no other knowledge than this, or with none so much as this. To which purpose, he elsewhere professes to count all things loss for the excellency of this knowledge. 2So vehemently did desire work this way. And proportionably as it is apprehended desirable, must it be esteemed delightful ⟨p. 21⟩also. Nor are we here to think that this desired knowledge was intended finally to terminate in the Mediator, for that the very notion of Mediator resists. The name Christ is the proper name of that office, and the desire of knowing him under that name imports a desire to know him in his office. viz. as one that is to lead us to God, and restore our acquaintance with him, which was not to be recovered upon other terms. So that it is ultimately the knowledge of God that is the so much desired thing, and of Christ, as the way and our conductor to God. That is, the knowledge of God not absolutely considered alone, (though he is, even so, a very delectable object (as hath been said); But as he is related to us, and from whom we have great expectations, our all being comprehended in him. It cannot but be very delightful (answerably to a certain sort of delectation of which we shall have occasion to speak in its proper place) to have him before our eyes represented and revealed to us, as the all-comprehending good, and that (in the way and method whereinto things are now cast) may, at least, become our portion. He is some way, to be enjoyed even in this view. 'Tis a thing apt to infer complacency and delight thus to look upon him. They who place felicity in contemplation, especially in the contemplation of God, are not besides the mark; If they do not circumscribe and confine it there, so as to make it stand in mere eontemplation, or in an idle, and vainly curious view of so ⟨p. 22⟩glorious an object, without any further concern about it.
The new and divine nature once imparted, that is, primitive nature renewed and restored to it self, revives the desire of this knowledg. And in compliance with the present exigencie of the case hath this inclination ingrafted into it, to know him (as he is now only to be comfortably known) viz.1 in the Mediator. I determined to know nothing among you (saith S. Paul) but Jesus Christ, &c. i.e. to glory in, to make shew of, to discover my self taken with no other knowledg than this, or with none so much as this. To which purpose, he elsewhere professes to count all things loss for the excellency of this knowledg. 2So vehemently did desire work this way. And proportionably as it is apprehended desirable, must it be esteemed delightful ⟨p. 21⟩also. Nor are we here to think that this desired knowledg was intended finally to terminate in the Mediator, for that the very notion of Mediator resists. The name Christ is the proper name of that office, and the desire of knowing him under that name imports a desire to know him in his office. viz. as one that is to lead us to God, and restore our acquaintance with him, which was not to be recovered upon other terms. So that it is ultimately the knowledg of God that is the so much desired thing, and of Christ, as the way and our conductor to God. That is, the knowledg of God not absolutely considered alone, (though he is, even so, a very delectable object (as hath been said); But as he is related to us, and from whom we have great expectations, our all being comprehended in him. It cannot but be very delightful (answerably to a certain sort of delectation of which we shall have occasion to speak in its proper place) to have him before our eyes represented and revealed to us, as the allcomprehending good, and that (in the way and method whereinto things are now cast) may, at least, become our portion. He is some way, to be enjoyed even in this view. 'Tis a thing apt to infer complacency and delight thus to look upon him. They who place felicity in contemplation, especially in the contemplation of God, are not besides the mark; If they do not circumscribe and confine it there, so as to make it stand in meer eontemplation, or in an idle, and vainly curious view of so ⟨p. 22⟩glorious an object, without any further concern about it.
- 11 Cor. 2.
- 2Phil. 3.
