(John 15:9). I know that I am not yet upon the nature of the word eternal; yet since, by eternal, we understand, before the world began, as well as forward, to an endless forever: We may a little enquire of folks as they may read, if they can tell the kind or measure of the love wherewith Christ then loved us. I remember the question that God asked Job, "Where," saith he, "wast thou when I laid the foundation of the earth? declare if thou hast understanding" (Job 38:4): Thereby insinuating that because it was done before he had his being, therefore he could not tell how it was done. Now, if a work so visible, as the creation is, is yet as to the manner of the workmanship thereof wholly unknown to them that commenced in their beings afterwards: How shall that which has, in all the circumstances of it, been more hidden and inward, be found out by them that have intelligence thereof by the ear, and but in part, and that in a mystery, and long afterwards. But to conclude this, That which is eternal is without all beginning. This was presented to consideration before, and therefore it cannot to perfection be known.
2. It is Without End
That which is eternal is without end, and how can an endless thing be known, that which has no end has no middle, wherefore it is impossible that the one half of the love that Christ has for his church should ever by them be known. I know that those visions that the saved shall have in heaven of this love, will far transcend our utmost knowledge here, even as far as the light of the sun at noon, goes beyond the light of a blinking candle at midnight; and hence it is, that when the days of those visions are come, the knowledge that we now have, shall be swallowed up. "When that which is perfect is come, then that which is in part shall be done away" (1 Cor 13:10). And although he speaks here of perfections, "when that which is perfect is come," &c., yet even that perfection must not be thought to be such as is the perfection 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 17:24); but the utmost boundlessness of the divine majesty, the eternal deity of the Son of God, cannot be known to the utmost or altogether. I do not doubt, but that there will then in him, I mean in Christ, and in us, break forth these glorious rays and beams of the eternal majesty, as will make him in each of us admirable one to another (2 Thess 1:10); and that then, that of God shall be known of us, that now never entered into our hearts to think of. But the whole, is not, cannot, shall never be fully known of any. And therefore the love of Christ, it being essential to himself, cannot be known because of the endlessness that is in it. I said before, that which has no end, has no middle, how then shall those that shall be in heaven eternally, ever