of God; for then should all that are saved be so many externals
and so many infinites, as he is infinite. But the meaning is,
we shall then be with the eternal, shall immediately enjoy him
with all the perfection of knowledge, as far as is possible for
a creature, when he is wrought up to the utmost height that his
created substance will bear to be capable of. But for all that,
this perfection will yet come short of the perfection of him that
made him, and consequently, short of knowing the utmost of his
love; since that in the root is his very essence and nature. I
know it says also, that we shall know even as we are known. But
yet this must not be understood, as if we should know God as fully
as he knows us. It would be folly and madness so to conclude; but
the meaning is, we are known for happiness; we are known of God,
for heaven and felicity; and when that which is perfect is come,
then shall we perfectly know, and enjoy that for which we are
now known of God. And this is that which the Apostle longed for,
namely, If by any means, he might apprehend that for which he was
also apprehended of Christ Jesus (Phil 3:12). That is, know, and
see that, unto the which he was appointed of God and apprehended
of Christ Jesus. 'Tis said again, "We shall be like him, for we
shall see him as he is" (1 John 3:2). This text has respect to
the Son, as to his humanity, and not as to his divinity. And not
as to his divinity, simply, or distinctly considered; for as to
that it is as possible for a spirit to drink up the sea, as for
the most enlarged saint that is, or ever shall be in glory, so to
see God as to know him altogether, to the utmost, or throughout.
But the humanity of the Son of God, we shall see throughout, in
all the beauty and glory that is upon him; and that was prepared
for him before the foundation of the world. And Christ will that
we see this glory, when he takes us up in glory to himself (John