(2.) By this knowledge, room is made for a Christian, and liberty is ministered unto him, to turn himself every way in all spiritual things. This is the Christian's Rehoboth, that well for which the Philistines have no heart to strive, and that which will cause us to be fruitful in the land (Gen 26:22).
If Christians know not with this knowledge, they walk in the world as if they were pinioned, or as if fetters were hanged on their heels. But this enlarged their steps under them (2 Sam 22:37): by the knowledge of this love, they may walk at liberty, and their steps shall not be straitened. This is that which Solomon intends when he saith, "Get wisdom, and get understanding" (Prov 4:5). Then "when thou goest, thy steps shall not be straitened, and when thou runnest, thou shalt not stumble" (Prov 4:12). A man that has only from hand to mouth, is oft put to it to know how to use his penny, and comes off also, many times, but with an hungry belly; but he that has, not only that, but always over and to spare, he is more at liberty, and can live in fullness, and far more like a gentleman. There is a man has a cistern, and that is full of water: there is another also, that has his cistern full, and withal, his spring in his yard; but a great drought is upon the land in which they dwell: I would now know, which of these two have the most advantage to live in their own minds at liberty, without fear of wanting water? Why is this the case in hand?
There is a Christian who knows Christ in all those degrees of his love that are knowable, but he knoweth Christ nothing in his love that passeth knowledge. There is another Christian, and he knows Christ, as the first, but withal, he also knows him as to his love that passeth knowledge. Pray now tell me, which of these two is likeliest to live most like a Christian, that is, like a spiritual prince, and like him that possesseth all things? Which has the most advantage to live in godly largeness of heart, and is most at liberty in his mind? Which of these two has the greatest advantage to believe, and the most significant engagements laid upon him to love the Lord Jesus? Which of these has also most in readiness to resist the wiles of the devil, and to subdue the power and prevalency of corruptions? 'Tis this that makes men fathers in Christianity. "I write unto you, fathers, because ye have known;—I have written unto you, fathers, because ye have known" (1 John 2:13-14), why have not others known, not so as the fathers? The fathers have known and known. They have known the love of Christ in those degrees of love which are knowable, and have also known the love of Christ to be such as passeth knowledge. In my father's house is bread enough and to spare, was that which fetched the prodigal home (Luke 15:17). And when Moses would speak an endless all to Israel, for the comfort and stay of their souls, he calls their God, "The fountain of Jacob upon a land of corn and wine" (Deu 33:28).
(3.) By this knowledge, or knowing of the love of Christ which passeth knowledge, there is begotten in Christians a greater desire to press forward to that which is before them (Phil 3:12-21). What is the reason for all that sloth, carnal contentedness, and listlessness of spirit in Christians, more than the ignorance of this?, For he that thinks he knows what can be known, is beyond all reason that should induce him to seek yet after more. Now the love of Christ may be said, not to be knowable, upon a threefold account: [namely]. For that my knowledge is weak. For that, my knowledge is imperfect. Or for that, though my understanding be never so perfect, because the love of Christ is eternal.
There is love that is not to be apprehended by weak knowledge. Convince a man of this, and then, if the understanding of what he already has is truly sweet to his soul (Prov 2:10), it will stir him up with great heartiness to desire to know what more of this is possible.
There is love beyond what he already knows, for he is endowed with the most perfect knowledge, which man may have here. Now, if what this man knows already of this love is indeed sweet unto him, then it puts him upon hearty desires that his soul may yet know more. And because there is no bound set to man, how much he may know in this life thereof; therefore, his desires, notwithstanding what he has attained, are yet kept alive, and in the pursuit after the knowledge of more of the love of Christ. And God in old time has taken it so well at the hands of some of his, that their desires have been so great, that when, as I may say, they have known as much on earth as is possible for them to know; (that is by ordinary means) he has come down to them in visions and revelations; or else taken them up to him for an hour or two into paradise, that they might know, and then let them down again.
But this is not all; there is a knowledge of the love of Christ that we are by no means capable of until we are possessed of the heavens. And I would know, if a man indeed loveth Christ, whether the belief of this be not one of the highest arguments that can be urged, to make such an one weary of this world, that he may be with him. To such an one, "to live is Christ, and to die is gain" (Phil 1:21-23). And to such an one, it is difficult to bring his mind to be content to stay here a longer time; except he be satisfied that Christ has still work for him here to do.
I will yet add, There is a love of Christ, I will not say, that cannot be known, but I will say, that cannot be enjoyed; no, not by them now in heaven (in soul) until the day of judgment. And the knowledge of this, when it has possessed even men on earth, has made them choose a day of judgment, before a day of death, that they might know what is beyond that state and knowledge which even the spirits of just men made perfect, now do enjoy in heaven (2 Cor 5:4). Wherefore, as I said at first, To know the love of Christ that passeth knowledge, is advantageous upon this account; it begetteth in Christians a great desire to reach, and press forward to that which is before.
One thing more, and then, as to this reason, I have done. Even that love of Christ, which is absolutely unknowable, as to the utmost bound thereof because it is eternal, will yet be in the nature of it sweet and desirable, because we shall enjoy or be possessed of it so. This, therefore, if there were no more, is enough, when known, to draw away the heart from things that are below, to itself.
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