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Works of John Bunyan — Volume 02

by John Bunyan · English · Gutenberg #6047 · 4,054,184 chars · public domain (US)

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Title: Works of John Bunyan — Volume 02

Author: John Bunyan

Editor: George Offor


        
Release date: July 1, 2004 [eBook #6047]
                Most recently updated: December 29, 2020

Language: English

Other information and formats: www.gutenberg.org/ebooks/6047

Credits: This eBook was produced by Charles Aldarondo based on a source from www.johnbunyan.org


*** START OF THE PROJECT GUTENBERG EBOOK WORKS OF JOHN BUNYAN — VOLUME 02 ***




This eBook was produced by Charles Aldarondo based on a source from
www.johnbunyan.org.



THE WORKS OF JOHN BUNYAN

WITH AN

INTRODUCTION TO EACH TREATISE, NOTES,

AND A

SKETCH OF HIS LIFE, TIMES, AND CONTEMPORARIES.

VOLUME SECOND.

EXPERIMENTAL, DOCTRINAL, AND PRACTICAL.

EDITED BY

GEORGE OFFOR, ESQ.






THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR, THE UNSEARCHABLE
RICHES OF CHRIST.

BY JOHN BUNYAN


PREFATORY REMARKS BY THE EDITOR.

This treatise is one of those ten distinct works, which the author
had prepared for the press, when he was so suddenly summoned to
the Celestial City. Well did his friends in the ministry, Ebenezer
Chandler and John Wilson, call it "an excellent manuscript,
calculated to assist the Christian that would grow in grace, and
to win others over to Jesus Christ."

It was first published, with a selection of Bunyan's Works in a
folio volume, in 1692, about four years after the author's decease;
and although it is a treatise exhibiting very deep research and
calculated for extensive usefulness, it does not appear ever to
have been published as a separate volume. Like all other of his
works, it is original; no one before him treated this subject
with such profound depth of thought, nor with such clear Christian
philosophy.

The revered John Bunyan proves in this, as in all other of his
works, that he was a real and not a pretended descendant from the
apostles,--he breathes their spirit--he knew his Master's work, and
faithfully discharged his solemn requirements. His object was as
pure as it was apparent; to preach not himself, but Christ Jesus
his Lord. One desire appears to have influenced him in writing
all his works--that of shrinking back and hiding himself behind
his Master, while exhibiting the unsearchable, Divine, eternal
riches of His grace.

This treatise is admirably adapted to warn the thoughtless--break
the stony heart--convince the wavering--cherish the young
inquirer--strengthen the saint in his pilgrimage, and arm him
for the good fight of faith--and comfort the dejected, doubting,
despairing Christian. It abounds with ardent sympathy for the
broken-hearted, a cordial suited to every wounded conscience;
while, at the same time, it thunders in awful judgment upon the
impenitent and the hypocritical professor: wonders of grace to
God belong, for all these blessings form but a small part of the
unsearchable riches.

The reader should keep in his recollection, that this treatise was
originally conceived for the pulpit; and afterwards, probably with
great additions, written for the press. This will account for the
divisions and sub-divisions, intended to assist a hearer's memory;
or to enable a ready writer, by taking notes of each part, to digest
prayerfully in private, what he had heard in the public ministry
of the word,--a practice productive of great good to individuals,
and by which families may be much profited while conversing upon
the truths publicly taught in the church; instead of what Bunyan
would have justly called, frothy conversation about the dress or
appearances of their fellow-worshippers.

This discourse has been published in every edition of the works of
our great author, but, most strangely, the references to Scripture
are omitted in all the editions since that of 1737. Bunyan's anxiety
at every step of this momentous inquiry is to shew a "thus saith
the Lord," in proof of every assertion. In this treatise only,
there are nearly four hundred and forty distinct references to
the holy oracles. These are all carefully restored, and have been
collated with the standard text, for want of which some imperfections
had crept in, even to the old editions; and where the author
preferred the Genevan or Puritan version, it is shewn by a note
at the foot of the page.

To point out beauties in such a discourse, is to point to the
whole treatise--it is all admirable; a solemn earnestness is found
in every sentence; even where Bunyan modestly differs with many
excellent divines, when treating upon the sufferings of the Saviour,
between the period of his crucifixion and of his resurrection:
this is worthy of our prayerful consideration; ever keeping
in remembrance those deeply impressive--those awfully triumphant
words of our Lord, "It is finished."

The catholic spirit, which so pervaded the mind of Bunyan, appears
conspicuously in this discourse; and whatever bitter controversy
this spirit occasioned him, it ought to be impressed upon the
heart of every Christian professor. It is a liberality which shines
more brightly, as reflected by one, whose religious education was
drawn solely from the pure fountain of truth--the holy oracles; and
however unlettered he was, as to polite literature or the learned
languages, his Christian liberality can no more be enlightened by
the niggard spirit of learned sectarians, than the sun could be
illuminated by a rush-light. The inquiry was then, as, alas, it
is too frequent now, Are there many that be saved? forgetful of
the Saviour's answer and just rebuke, What is that to thee, follow
thou me, seek thine own salvation. The inquiry is pursued a step
farther, "Can those who differ with me be saved?" Hear the reply
of one so honest and so fully imbued with the Scriptures, into
the truths of which his spirit had been baptized, "A man, through
unbelief, may think that Christ has no love to him; and yet Christ
may love him, with a love that passeth knowledge. But when men, in
the common course of their profession, will be always terminating
here, that they know how, and how far, Christ can love; and will
thence be bold to conclude of their own safety, and of the loss
and ruin of all that are not in the same notions, opinions,
formalities, or judgment, as they. This is the worst [pride] and
greatest of all [delusions]. The text, therefore, to rectify those
false and erroneous conclusions, says, [the love of Christ] is a
love that passeth knowledge."

Throughout the whole, there is a continued effort to comfort the
sincere, but doubting, Christian. "Does Satan suggest that God
will not hear your stammering and chattering prayers? Does Satan
suggest that thy trials, and troubles, and afflictions, are so
many that you shall never get beyond them?--relief is at hand,
for Christ loves thee with a love that passeth knowledge. This is
a weapon that will baffle the devil, when all other weapons fail."

The practical application of these soul-encouraging truths is, "To
walk in love--filled with all the fullness of God." Bunyan has,
in enforcing this duty, a very remarkable expression, "these are
the men that sweeten the churches, and bring glory to God and to
religion. Why should anything have my heart but God, but Christ?
He loves me, he loves me with love that passeth knowledge, and
I will love him. His love stripped him of all for my sake; Lord,
let my love strip me of all for thy sake. I am a son of love, an
object of love, a monument of love; of free love, of distinguishing
love, of peculiar love, and of love that passeth knowledge: and
why should not I walk in love--in love to God, in love to man, in
holy love, in love unfeigned?"

And will our ministering elders bear with me in respectfully and
affectionately commending to them John Bunyan, as an example of
devotedness to his Master's service; of humble walking with God,
of tender faithfulness to the souls of men, of holy fervour?
Under such a course of sermons as this treatise would make, how
attentively would our children listen with reverence to the voice
of truth, and with a Divine blessing our earthen vessels would be
replenished with heavenly treasure. It is delightful to read the
testimony of Bunyan's ministerial friends, of various denominations,
when recording his extensive usefulness. His works do follow him.
And upon reading of them, we cannot wonder when we hear, that on
a week-day morning, in the depth of winter, long before daylight,
the inclemency of frost and snow was braved by crowded assemblies
of hungry and thirsty souls, who eagerly listened to hear him
proclaim "The Saints' Knowledge of Christ's Love, or the unsearchable
riches of Christ--which passeth knowledge."

May the effectual blessing of the Holy Spirit attend the reading,
as it did the preaching, of these soul-saving truths.

HACKNEY, Oct., 1848. GEO. OFFOR.



THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE.

"THAT YE--MAY BE ABLE TO COMPREHEND WITH ALL SAINTS, WHAT IS THE
BREADTH, AND LENGTH, AND DEPTH, AND HEIGHT; AND TO KNOW THE LOVE
OF CHRIST, WHICH PASSETH KNOWLEDGE."--EPHESIANS 3:18,19.

The Apostle having, in the first chapter, treated of the doctrine
of election, and in the second, of the reconciling of the Gentiles
with the Jews to the Father, by his Son, through the preaching of
the gospel; comes in the third chapter to shew that that also was,
as that of election, determined before the world began. Now lest
the afflictions that attend the gospel should, by its raging
among these Ephesians, darken the glory of these things unto them;
therefore he makes here a brief repetition and explanation, to
the end they might be supported and made live above them. He also
joins thereto a fervent prayer for them, that God would let them
see in the spirit and faith, how they, by God and by Christ, are
secured from the evil of the worst that might come upon them.
"For this cause I bow my knees unto the Father of our Lord Jesus
Christ, of whom the whole family in heaven and earth is named;
that he would grant you, according to the riches of his glory, to
be strengthened with might by his Spirit in the inner man; that
Christ may dwell in your hearts by faith; that ye, being rooted
and grounded in love, may be able to comprehend with all saints,
what is the breadth, and length, and depth, and height; and to
know the love of Christ, which passeth knowledge," &c. Knowing,
that their deep understanding what good by these were reserved for
them, they would never be discouraged, whatever troubles should
attend their profession.

BREADTH, and LENGTH, and DEPTH, and HEIGHT, are words that
in themselves are both ambiguous, and to wonderment; ambiguous,
because unexplained, and to wonderment, because they carry in
them an unexpressible something; and that something that which
far out-goes all those things that can be found in this world. The
Apostle here was under a spiritual surprise, for while meditating
and writing, he was caught: The strength and glory of the truths
that he was endeavouring to fasten upon the people to whom he
wrote, took him away into their glory, beyond what could to the
full be uttered. Besides, many times things are thus expressed, on
purpose to command attention, a stop and pause in the mind about
them; and to divert, by their greatness, the heart from the world,
unto which they naturally are so inclined. Also, truths are often
delivered to us, like wheat in full ears, to the end we should rub
them out before we eat them, and take pains about them, before we
have the comfort of them.

BREADTH, LENGTH, DEPTH, and HEIGHT. In my attempting to open these
words, I will give you, some that are of the same kind. And then
show you, First, The reasons of them; and then also, Secondly,
Something of their fullness.

Those of the same kind, are used sometimes to shew us the power,
force, and subtilty of the enemies of God's Church, (Dan 4:11,
Rom 8:38,39). But,

[Sometimes] Most properly to shew us the infinite and unsearchable
greatness of God, (Job 11:7,8,9, Rom 11:33).

They are here to be taken in this second sense, that is, to suggest
unto us the unsearchable and infinite greatness of God; who is
a breadth, beyond all breadths; a length, beyond all lengths; a
depth, beyond all depths; and a height, beyond all heights, and
that in all his attributes: He is an eternal being, an everlasting
being, and in that respect he is beyond all measures, whether
they be of breadth, or length, or depth, or height. In all his
attributes he is beyond all measure: whether you measure by words,
by thoughts, or by the most enlarged and exquisite apprehension;
His greatness is unsearchable; His judgments are unsearchable (Job
5:9): He is infinite in wisdom. "O! the depth of the riches both
of the wisdom and knowledge of God!" (Rom 11:33) "If I speak of
strength, lo, he is strong" (Job 9:19); yea, "the thunder of his
power who can understand?" (Job 26:14) "There is none holy as the
Lord" (1 Sam 2:2): "and his mercy is from everlasting to everlasting,
upon them that fear him" (Psa 103:17). The greatness of God, of
the God and Father of our Lord Jesus Christ, is that, if rightly
considered, which will support the spirits of those of his people
that are frighted with the greatness of their adversaries. For
here is a greatness against a greatness. Pharaoh was great, but
God more great, more great in power, more great in wisdom, more
great every way for the help of his people; wherein they dealt
proudly, he was above them. These words therefore take in for this
people, the great God who in his immensity and infinite greatness
is beyond all beings. But, to come

FIRST, to the reason of the words. They are made use of to shew
to the Ephesians, that God with what he is in himself, and with
what he hath in his power, is all for the use and profit of the
believers. Else no great matter is held out to them thereby. "But
this God is our God!" there is the comfort: For this cause therefore
he presenteth them with this description of him. To wit, by breadth,
and length, and depth, and height: As who should say, the High
God is yours; the God that fills heaven and earth is yours; the
God whom the heaven of heavens cannot contain, is yours; yea, the
God whose works are wonderful, and whose ways are past finding
out, is yours. Consider therefore the greatness that is for you,
that taketh part with you, and that will always come in for your
help against them that contend with you. It is my support, it is
my relief; it [is] my comfort in all my tribulations, and I would
have it ours, and so it will when we live in the lively faith
thereof. Nor should we admit of distrust in this matter from
the consideration of our own unworthiness, either taken from the
finiteness of our state, or the foulness of our ways (Psa 46).
For now, though God's attributes, several of them in their own
nature, are set against sin and sinners; yea, were we righteous,
are so high that needs they must look over us, for 'tis to him a
condescension to behold things in heaven: How much more then to
open his eyes upon such as we: yet by the passion of Jesus Christ,
they harmoniously agree in the salvation of our souls. Hence God
is said to be love (1 John 4), God is love; might some say, and
justice too: but his justice is turned with wisdom, power, holiness
and truth, to love; yea, to love those that be found in his Son:
forasmuch as there is nothing fault-worthy in his righteousness
which is put upon us. So then, as there is in God's nature
a length, and breadth, and depth, and height, that is beyond all
that we can think: So we should conclude that all this is love to
us, for Christ's sake; and then dilate with it thus in our minds,
and enlarge it thus in our meditations; saying still to our low
and trembling spirits: "It is high as heaven; what canst thou do?
deeper than hell; what canst thou know? the measure thereof is
longer than the earth, and1 broader than the sea" (Job 11:8,9).
But we will pass generals, and more particularly speak

SECONDLY, something of their fullness, as they are fitted to suit
and answer to the whole state and condition of a Christian in this
life. The words are boundless; we have here a breadth, a length,
a depth, and height made mention of; but what breadth, what length,
what depth, what height is not so much as hinted. It is therefore
infiniteness suggested to us, and that has engaged for us. For the
Apostle conjoins therein, And to know the love of Christ which
passeth knowledge. Thus therefore it suits and answers a Christian's
condition, while in this world, let that be what it will. If his
afflictions be broad, here is a breadth; if they be long, here
is a length,; and if they be deep, here is a depth; and if they
be high, here is a height. And I will say, there is nothing that
is more helpful, succouring, or comfortable to a Christian while
in a state of trial and temptation, than to know that there is a
breadth to answer a breadth, a length to answer a length, a depth
to answer a depth, and a height to answer a height. Wherefore this
is it that the Apostle prayeth for, namely, that the Ephesians
might have understanding in these things, "That ye may know what
is the breadth, and length, and depth, and height."

Of the largeness of the Apostle's heart in praying for this people,
to wit, "That they might be able to comprehend with all saints,
what," &c. of that we shall speak afterwards.

But first, to speak to these four expressions, breadth, length,
depth, and height.

First, What is the BREADTH. This word is to shew, that God is
all over, everywhere, spreading of his wings, stretching out his
goodness to the utmost bounds, for the good of those that are his
people (Deu 32:11,12, Gen 49:26).

In the sin of his people there is a breadth; a breadth that spreadeth
over all, wheresoever a man shall look. The sin of the saints is
a spreading leprosy (Lev 13:12). Sin is a scab that spreadeth;
it is a spreading plague; it knows no bounds (Lev 13:8, 57): or,
as David saith, "I have seen the wicked spreading himself" (Psa
37:35). Hence it is compared to a cloud, to a thick cloud, that
covereth or spreadeth over the face of all the sky. Wherefore here
is a breadth called for, a breadth that can cover all, or else
what is done is to no purpose. Therefore to answer this, here we
have a breadth, a spreading breadth; "I spread my skirt over thee":
But how far? Even so far as to cover all. "I spread my skirt over
thee, and covered thy nakedness" (Eze 16:8). Here now is a breadth
according to the spreading nature of the sin of this wretched one;
yea, a super-abounding spreading; a spreading beyond; a spreading
to cover. "Blessed is he whose sin is covered" (Psa 32:1), whose
spreading sin is covered by the mercy of God through Christ (Rom
4:4-7). This is the spreading cloud, whose spreadings none can
understand (Job 36:29). "He spread a cloud for a covering, and
fire to give light in the night" (Psa 105:39).

This breadth that is in God, it also overmatcheth that spreading
and overspreading rage of men, that is sometimes as if it would
swallow up the whole church of God. You read of the rage of the
king of Assyria, that there was a breadth in it, an overflowing
breadth, to the filling of "the breadth of thy land, O Immanuel"
(Isa 8:8). But what follows? "Associate yourselves, O ye people,
[ye Assyrians] and ye shall be broken in pieces; and give ear,
all ye of far countries; gird yourselves and ye shall be broken
in pieces. Take counsel together, and it shall come to nought;
speak the word, and it shall not stand, for God is with us" (Isa
8:8-10); God will over-match and go beyond you.

Wherefore this word, breadth, and what is the breadth: It is here
expressed on purpose to succour and relieve, or to shew what
advantage, for support, the knowledge of the overspreading grace of
God by Christ yieldeth unto those that have it, let their trials
be what they will. Alas! the sin of God's children seemeth sometimes
to overspread not only their flesh, and the face of their souls,
but the whole face of heaven. And what shall he do now, that is
a stranger to this breadth, made mention of in the text? Why he
must despair, lie down and die, and shut up his heart against all
comfort, unless he, with his fellow-christians, can, at least,
apprehend what is this breadth, or the breadth of mercy intended
in this place. Therefore Paul for the support of the Ephesians,
prays, that they may know "what is the breadth."

This largeness of the heart and mercy of God towards his people,
is also signified by the spreading out of his hand to us in the
invitations of the gospel. "I said," saith he, "Behold me, behold
me,--I have spread out my hands all the day unto a rebellious
people.--to a people that provoketh me continually" (Isa 65:1-3).

I have spread out my hands, that is, opened my arms as a mother
affectionately doth, when she stoopeth to her child in the warm
workings of her bowels, and claspeth it up in them, and kisseth,
and putteth it into her bosom.

For, by spreading out the hands or arms to embrace, is shewed the
breadth or largeness of God's affections; as by our spreading out
our hands in prayer, is signified the great sense that we have of
the spreading nature of our sins, and of the great desires that
are in us, that God would be merciful to us (Ezra 9:5-7).

This word also answereth to, or may fitly be set against the
wiles and temptations of the devil, who is that great and dogged
Leviathan, that spreadeth his "sharp-pointed things upon the mire"
(Job 41:30): For, be the spreading nature of our corruptions never
so broad, he will find sharp-pointed things enough to stick in
the mire of them, for our affliction. These sharp-pointed things
are those that in another place are called "fiery darts" (Eph 6:16),
and he has abundance of them, with which he can and will sorely
prick and wound our spirits: Yea, so sharp some have found these
things to their souls, that they have pierced beyond expression.
"When," said Job, "I say, my bed shall comfort me, my couch shall
ease my complaint; then thou scarest me with dreams, and terrifiest
me through visions; so that my soul chooseth strangling, and
death rather than my life" (Job 7:13-15). But now, answerable to
the spreading of these sharp-pointed things, there is a super-abounding
breadth in the sovereign grace of God, the which whoso seeth and
understandeth, as the Apostle doth pray we should, is presently
helped: for he seeth that this grace spreadeth itself, and is
broader than can be, either our mire, or the sharp-pointed things
that he spreadeth thereupon for our vexation and affliction: "It
is broader than the sea" (Job 11:9).

This therefore should be that upon which those that see the
spreading nature of sin, and the leprosy and contagion thereof,
should meditate, to wit, The broadness of the grace and mercy
of God in Christ. This will poise and stay the soul; this will
relieve and support the soul in and under those many misgiving
and desponding thoughts unto which we are subject when afflicted
with the apprehensions of sin, and the abounding nature of it.

Shall another man pray for this, one that knew the goodness and
benefit of it, and shall not I meditate upon it? and shall not I
exercise my mind about it? Yes surely, for it is my duty, it is my
privilege and mercy so to do. Let this therefore, when thou seest
the spreading nature of thy sin be a memento to thee, to the end
thou mayest not sink and die in thy soul.

Secondly, What is the breadth and LENGTH. As there is a breadth
in this mercy and grace of God by Christ, so there is a LENGTH
therein, and this length is as large as the breadth, and as much
suiting the condition of the child of God, as the other is. For,
though sin sometimes is most afflicting to the conscience, while
the soul beholdeth the overspreading nature of it, yet here it
stoppeth not, but oft-times through the power and prevalency of
it, the soul is driven with it, as a ship by a mighty tempest, or
as a rolling thing before the whirlwind: driven, I say, from God,
and from all hopes of his mercy, as far as the east is from the
west, or as the ends of the world are asunder. Hence it is supposed
by the prophet, that for and by sin they may be driven from God
to the utmost part of heaven (Deu 30:4); and that is a sad thing,
a sad thing, I say, to a gracious man. "Why," saith the prophet
to God, "Art thou so far from helping me, and from the words of
my roaring?" (Psa 22:1). Sometimes a man, yea, a man of God, is,
as he apprehends, so far off from God, that he can neither help
him, nor hear him, and this is a dismal state. "And thou hast
removed my soul," said the church, "far off from peace: I forgat
prosperity" (Lam 3:17). This is the state sometimes of the
godly, and that not only with reference to their being removed by
persecutors, from the appointments and gospel-seasons, which are
their delight, and the desire of their eyes; but also with reverence
to their faith and hope in their God. They think themselves beyond
the reach of his mercy. Wherefore in answer to this conceit it is,
that the Lord asketh, saying, "Is my hand shortened at all that it
cannot redeem?" (Isa 50:2). And again, "Behold, the Lord's hand
is not shortened, that it cannot save; neither his ear heavy, that
it cannot hear" (Isa 59:1). Wherefore he saith again, "If any of
them be driven out unto the outmost parts of heaven, from thence
will the Lord thy God gather thee, and from thence will he fetch
thee" (Deu 30:4). God has a long arm, and he can reach a great
way further than we can conceive he can (Neh 1:9): When we think
his mercy is clean gone, and that ourselves are free among the
dead, and of the number that he remembereth no more, then he can
reach us, and cause that again we stand before him. He could reach
Jonah, tho' in the belly of hell (Jonah 2); and reach thee, even
then, when thou thinkest thy way is hid from the Lord, and thy
judgment passed over from thy God. There is length to admiration,
beyond apprehension or belief, in the arm of the strength of the
Lord; and this is that which the Apostle intended by this word,
Length; namely, To insinuate what a reach there is in the mercy
of God, how far it can extend itself. "If I take the wings of the
morning," said David, "and dwell in the uttermost parts of the sea;
even there shall thy hand lead me, and thy right hand shall hold
me" (Psa 139:9,10). I will gather them from the east, and from
the west, and from the north, and from the south, saith he: That
is, from the utmost corners.

This therefore should encourage them that for the present cannot
stand, but that do fly before their guilt: Them that feel no help
nor stay, but that go, as to their thinking, every day by the power
of temptation, driven yet farther off from God, and from the hope
of obtaining of his mercy to their salvation; poor creature, I will
not now ask thee how thou camest into this condition, or how long
this has been thy state; but I will say before thee, and I prithee
hear me, O the length of the saving arm of God! As yet thou art
within the reach thereof; do not thou go about to measure arms
with God, as some good men are apt to do: I mean, do not thou
conclude, that because thou canst not reach God by thy short stump,
therefore he cannot reach thee with his long arm. Look again, "Hast
thou an arm like God" (Job 40:9), an arm like his for length and
strength? It becomes thee, when thou canst not perceive that God
is within the reach of thy arm, then to believe that thou art
within the reach of his; for it is long, and none knows how long.

Again, is there such a length? such a length in the arm of the
Lord, that he can reach those that are gone away, as far as they
could? then this should encourage us to pray, and hope for the
salvation of any one of our backslidden relations, that God would
reach out his arm after them: Saying, "Awake,--O arm of the Lord,--art
thou not it that hath cut Rahab, and wounded the dragon? Art thou
not it which hath dried the sea, the waters of the great deep,
that hath made the depths of the sea a way for the ransomed to pass
over?" (Isa 51:9,10). Awake, O arm of the Lord, and be stretched
out as far as to where my poor husband is, where my poor child,
or to where my poor backslidden wife or dear relation is, and lay
hold, fast hold; they are gone from thee, but, O thou the hope of
Israel, fetch them again, and let them stand before thee. I say,
here is in this word LENGTH matter of encouragement for us thus
to pray; for if the length of the reach of mercy is so great, and
if also this length is for the benefit of those that may be gone
off far from God, (for they at present have no need thereof that
are near) then improve this advantage at the throne of grace for
such, that they may come to God again. Thirdly, As there is a breadth
and length here, so there is a DEPTH. What is the breadth, and
length, and depth? And this depth is also put in here, on purpose
to help us under a trial that is diverse from the two former. I
told you, that by the breadth the Apostle insinuates a remedy and
succour to us, when we see our corruptions spread like a leprosy;
and by length he would shew us, that when sin has driven God's
elect to the farthest distance from him, yet his arm is long enough
to reach them, and fetch them back again.

But, I say, as we have here a breadth, and a length, so we have
also a depth. That ye may know what is the DEPTH. Christians have
sometimes their sinking fits, and are as if they were always
descending: or as Heman says, "counted with them that go down into
the pit" (Psa 88:4). Now guilt is not to such so much a wind and
a tempest, as a load and burden. The devil, and sin, and the curse
of the law, and death, are gotten upon the shoulders of this poor
man, and are treading of him down, that he may sink into, and be
swallowed up of his miry place.

"I sink," says David, "in deep mire, where there is no standing.
I am come into DEEP waters, where the floods overflow me" (Psa
69:2). Yea, there is nothing more common among the saints of old,
than this complaint: "Let neither the water flood overflow me,
neither let the deep swallow me up, neither let the pit shut her
mouth upon me" (Psa 69:14,15). Heman also saith, "Thou hast laid
me in the lowest pit, in darkness, in the deeps. Thy wrath lieth
hard upon me, and thou hast afflicted me with all thy waves" (Psa
88:6,7). Hence it is again that the Psalmist says: "Deep calleth
unto deep, at the noise of thy water spouts: all thy waves, and
thy billows are gone over me" (Psa 42:7). Deep calleth unto deep:
What's that? Why, it is expressed in the verse before: "O God,"
says he, "My soul is cast down within me." "Down," that is, deep
into the jaws of distrust and fear. And, Lord, my soul in this
depth of sorrow calls for help to thy depth of mercy. For though
I am sinking and going down, yet not so low, but that thy mercy
is yet underneath me: Do of thy compassions open those everlasting
arms (Deu 33:27), and catch him that has no help or stay in himself:
For so it is with one that is falling into a well or a dungeon.

Now mark, as there is in these texts, the sinking condition of
the godly man set forth, of a man whom sin and Satan is treading
down into the deep; so in our text which I am speaking to at this
time, we have a depth that can more than counterpoise these deeps,
set forth with a hearty prayer, that we may know it. And although
the deeps, or depths of calamity into which the godly may fall,
may be as deep as Hell, and methinks they should be no deeper:
yet this is the comfort, and for the comfort of them of the godly
that are thus a sinking: The mercy of God for them lies deeper "It
is deeper than hell, what canst thou know?" (Job 11:8). And this
is that which made Paul that he was not afraid of this depth, "I
am persuaded," saith he, "that neither--height nor depth shall
be able to separate us from the love of God, which is in Christ
Jesus our Lord" (Rom 8:38,39). But of this he could by no means
have been persuaded, had he not believed that mercy lieth deeper
for the godly to help them, than can all other depths be to destroy
them: This is it at which he stands and wonders, saying, "O the
depth of the riches both of the wisdom and knowledge of God" (Rom
11:33), that is to find out a way to save his people, notwithstanding
all the deep contrivances that the enemy hath, and may invent to
make us come short [of] home.

This is also that, as I take it, which is wrapped up in the blessing,
wherewith Jacob blessed his son Joseph. "God shall bless thee,"
saith he, "with blessings of heaven above," and with the "blessings
of the deep that lieth under" (Gen 49:25). A blessing which he had
ground to pronounce, as well from his observation of God's good
dealing with Joseph, as in a spirit of prophecy: For he saw that
he lived and was become a flourishing bough, by a wall, after that
the archers had done their worst to him (Gen 49:22-24). Moses also
blesseth God for blessing of Joseph thus, and blessed his portion
to him, as counting of it sufficient for his help in all afflictions.
"Blessed," saith he, "of the Lord, be his land, for the precious
things of heaven, for the dew, and for the deep that coucheth
beneath" (Deu 33:13).

I am not of belief that these blessings are confined to things
temporal, or carnal, but to things spiritual and divine; and that
they have most chiefly respect to soul, and eternal good. Now
mark, he tells us here, that the blessings of the deep, do couch
beneath. Couch, that is, lie close, so as hardly to be discerned by
him that willingly would see that himself is not below these arms
that are beneath him. But that as I said, is hard to be discerned
by him that thus is sinking, and that has as he now smartingly
feels, all God's waves, and his billows rolling over him. However,
whether he sees or not, for this blessing lieth couched; yet
there it is, and there will be, though one should sink as deep as
hell: And hence they are said to be "everlasting arms" that are
"underneath" (Deu 33:27): That is, arms that are long and strong,
and that can reach to the bottom, and also beyond, of all misery
and distress, that Christians are subject to in this life. Indeed
mercy seems to be asleep, when we are sinking: for then we are
as if all things were careless of us, but it is but as a lion
couchant, it will awake in time for our help (Psa 44:22,26, Mark
4:36-39). And forasmuch as this term is it, which is applicable
to the lion in his den; it may be to shew that as a lion, so will
God at the fittest season, arise for the help and deliverance of
a sinking people. Hence when he is said to address himself to the
delivering of his people, it is that he comes as a roaring lion.
"The Lord shall go forth as a mighty man, he shall stir up jealousy
like a man of war: he shall cry, yea, roar; he shall prevail
against his enemies" (Isa 42:13). However here is a depth against
the depth that's against us, let that depth be what it will. As
let it be the depth of misery, the depth of mercy is sufficient.
If it be the depth of hellish policy, the depth both of the wisdom
and knowledge of God shall go beyond it, and prevail.

This therefore is worthy of the consideration of all sinking souls;
of the souls that feel themselves descending into the pit. There
is such a thing as this experienced among the godly. Some come to
them (when tempted) when you will, they will tell you, they have
no ground to stand on, their feet have slipped, their foundation is
removed, and they fell themselves sinking, as into a pit that has
no bottom (Psa 11:3). They inwardly sink, not for want of something
to relieve the body, but for want of some spiritual cordial to
support the mind. "I went down to the bottoms of the mountains,"
said Jonah, "the earth with her bars was about me for ever;--my
soul fainted within me" (Jonah 2:6,7).

Now for such to consider that underneath them, even at the bottom
there lieth a blessing, or that in this deep whereinto they are
descending, there lieth a delivering mercy couching to catch them,
and to save them from sinking for ever, this would be relief unto
them, and help them to hope for good.

Again, As this, were it well considered by the sinking ones, would
yield them stay and relief, so this is it by the virtue whereof,
they that have been sinking heretofore, have been lifted up, and
above their castings down again. There are of those that have been
in the pit, now upon mount Sion, with the harps of God in their
hands, and with the song of the Lamb in their mouths. But how is
it that they are there? why, David, by his own deliverance shews
you the reason. "For great is thy mercy towards me," saith he,
"and thou hast delivered my soul from the lowest hell" (Psa 86:13).
And again, "He brought me up also out of an horrible pit," (a pit
of noise, a pit wherein was the noise of devils, and of my heart
answering them with distrust and fear) "out of the miry clay,"
(into which I did not only sink, but was by it held from getting
up: but he brought me up) "and set my feet upon a rock, and
established my goings. And he hath put a new song in my mouth,
even praise to our God" (Psa 40:2,3).

But let me here give, if it may be, a timely caution to them that
think they stand upon their feet. Give not way to falling because
everlasting arms are underneath, take heed of that: God can let
thee fall into mischief, he can let thee fall, and not help thee
up. Tempt not God, lest he cast thee away indeed. I doubt there
are many that have presumed upon this mercy, that thus do couch
beneath, and have cast themselves down from their pinnacles into
vanity, of a vain conceit that they shall be lifted up again: whom
yet God will leave to die there, because their fall was rather
of willfulness, than weakness, and of stubbornness, and desperate
resolutions, than for want of means and helps to preserve them
from it.

Fourthly, As there is a breadth, and length, and depth, in this
mercy and grace of God through Christ towards his people: So there
is also a HEIGHT, "That ye may comprehend with all saints, what is
the breadth and length, and depth, and HEIGHT." There are things
that are high, as well as things that are low; things that are
above us, as well as things that are under, that are distressing
to God's people. It is said when Noah was a preacher of righteousness,
there were giants in the earth in those days (Gen 6:4). And these,
as I conceive, were some of the heights that were set against Noah;
yea, they were the very dads and fathers of all that monstrous
brood that followed in the world in that day. Of this sort were
they who so frighted, and terrified Israel, when they were to go
to inherit the land of promise. The men that were tall as cedars,
and strong as the oaks, frighted them: they were in their own
sight, when compared with these high ones, but as grasshoppers.
This therefore was their discouragement (Num 13:31-33, Deu 2:10,
9:2).

Besides, together with these, they had high walls, walls as high
as heaven; and these walls were of purpose to keep Israel out of
his possession. See how it is expressed: The people is greater
and taller than we, the cities are great and walled up to heaven:
and moreover, we have seen the sons of the Anakims there (Deu
1:28). One of these, to wit, Goliath by name, how did he fright
the children of Israel in the days of Saul! How did the appearance
of him, make them scuttle together on heaps before him (1 Sam 17).
By these giants, and by these high walls, God's children to this
day are sorely distressed, because they stand in the cross ways
to cut off Israel from his possession.

But now to support us against all these, and to encourage us to
take heart notwithstanding all these things; there is for us, a
height in God. He hath made his Son higher than the kings of the
earth (Psa 89:26-28): His word also is settled for ever in heaven,
and therefore must needs be higher than their walls (Psa 119:89):
He also saith in another place, "If thou seest the oppression
of the poor, and violent perverting of judgment and justice in
a province, marvel not at the matter; for he that is higher than
the highest, regardeth, and there be higher than they" (Eccl
5:8). 'Twas this that made Paul, that he feared not the height:
not things present, nor things to come (Rom 8:39).

But again, As there are these things standing, or lying in our
way: So there are another sort of heights that are more mischievous
than these: And they are the fallen angels. These are called spiritual
wickedness, or wicked spirits, in high places (Eph 6:12): For God
has suffered them for a time to take to themselves principality
and power, and so they are become the rulers of the darkness of
this world. By these we are tempted, sifted, threatened, opposed,
undermined: also by these there are snares, pits, holes, and what
not made and laid for us, if peradventure by something we may be
destroyed. Yea, and we should most certainly be so, were it not
for the rock that is higher than they. "But he that cometh from
heaven is above all!" (John 3:31) These are they that our king
has taken captive, and hath rid (in his chariots of salvation)
in triumph over their necks. These are they, together with all
others, whose most devilish designs he can wield, and turn and
make work together for his ransomed's advantage (Rom 8:28), There
is a height, an infinitely overtopping height in the mercy and
goodness of God for us, against them.

There are heights also that build up themselves in us, which are
not but to be taken notice of: Yea, there are a many of them, and
they place themselves directly so, that if possible they may keep
the saving knowledge of God out of our hearts. These high things
therefore are said to exalt themselves against the knowledge of God
(2 Cor 10:5): and do ofttimes more plague, afflict, and frighten
Christian men and women, than any thing besides. It is from these
that our faith and spiritual understanding of God and his Christ
is opposed and contradicted, and from these also that we are so
inclinable to swerve from right doctrine into destructive opinions.
'Tis from these that we are so easily persuaded to call into
question our former experience of the goodness of God towards us,
and from these that our minds are so often clouded and darkened
that we cannot see afar off. These would betray us into the hands
of fallen angels, and men, nor should we by any means help or
deliver ourselves, were it not for one that is higher. These are
the dark mountains at which our feet would certainly stumble, and
upon which we should fall, were it not for one who can leap and
skip over these mountains of division, and come in to us (Song
2:8,17).

Further, There is a height also that is obvious to our senses, the
which when it is dealt withal by our corrupted reason, proves a
great shaking to our mind, and that is the height, and exceeding
distance that heaven is off of us, and we off it. "Is not God in
the height of heaven? and behold the height of the stars, how high
they are?" (Job 22:12) Hence heaven is called the place for height
(Prov 25:3), Also when Ahaz is bid to ask with reference to heaven,
he is bid to ask it, In the height, the height above (Isa 7:11).
Now saith reason, how shall I come thither? especially when a good
man is at his furthest distance therefore: which is, when he is
in the grave. Now I say, every height is a difficulty to him that
is loaden with a burden, especially the heaven of heavens, where
God is, and where is the resting-place of his, to them that are
oppressed with the guilt of sin. And besides, the dispensation which
happeneth to us last, to wit, death, as I said before, makes this
heaven, in my thoughts while I live so much the more unaccessible.
Christ indeed could mount up (Acts 1:9), but me, poor me, how
shall I get thither? Elias indeed had a chariot sent him to ride
in thither, and went up by it into that holy place (2 Kings 2:11):
but I, poor I, how shall I get thither? Enoch is there, because
God took him (Gen 5:24), but as for me, how shall I get thither?
Thus some have mourningly said. And although distrust of the power
of God, as to the accomplishing of this thing, is by no means to
be smiled upon, yet methinks the unconcernedness of professors
thereabout, doth argue that considering thoughts about that, are
wanting.

I know the answer is ready. Get Christ and go to heaven. But
methinks the height of the place, and the glory of the state that
we are to enjoy therein, should a little concern us, at least
so as to make us wonder in our thinking, that the time is coming
that we must mount up thither. And since there are so many heights
between this place, between us, and that; it should make us admire
at the heights of the grace and mercy of God, by which, means is
provided to bring us thither. And I believe that this thing, this
very thing, is included here by the Apostle when he prays for the
Ephesians, that they might know the height.

Methinks, How shall we get thither will still stick in my mind.
"I will ascend," says one, "above the height of the clouds, I will
be like the most High" (Isa 14:14). And I, says another, will set
my nest among the stars of heaven (Oba 4). Well, but what of all
this? If heaven has gates, and they shall be shut, how wilt thou
go in thither? Though such should climb up to heaven, from thence
will God bring them down (Amos 9:2), Still I say, therefore, how
shall we get in thither? Why, for them that are godly, there is
the power of God, the merits of Christ, the help of angels, and
the testimony of a good conscience to bring them thither; and he
that has not the help of all these, let him do what he can, shall
never come thither. Not that all these go to the making up of the
height that is intended in the text: for the height there, is
what is in God through Christ to us alone. But the angels are the
servants of God for that end (Luke 16:22, Heb 1:14): and none with
ill consciences enter in thither (Psa 15:1, 24:3,4), What, "know
ye not that the unrighteous shall not inherit the kingdom of God?
be not deceived" (1 Cor 6:9), such have none inheritance in the
kingdom of Christ and of God (Eph 5:5).

This then should teach us that in God is a power that is able to
subdue all things to himself. In the completing of many things,
there seems to be an utter impossibility, as that a virgin should
conceive in her womb, as a virgin, and bring a Son into the world;
that the body that is turned into dust, should arise and ascend
into the highest heaven (Phil 3:21). These things with many more
seem to be utterly impossible: but there is that which is called
the power of God, by the which he is able to make all things
bend to his will, and to make all obstructions give place to what
he pleases. God is high above all things and can do whatever it
pleaseth him. But since he can do so, why doth he suffer this,
and that thing to appear, to act, and do so horribly repugnant to
his word? I answer, he admits of many things, to the end he may
shew his wrath, and make his power known; and that all the world
may see how he checks and overrules the most vile and unruly
things, and can make them subservient to his holy will. And how
would the breadth and the length, and the depth, and the height
of the love and mercy of God in Christ to us-ward, be made to
appear, so as in all things it doth, were there not admitted that
there should be breadths, and lengths, and depths and heights, to
oppose. Wherefore these oppositions are therefore suffered, that
the greatness of the wisdom, the power, the mercy, and grace of
God to us in Christ might appear and be made manifest unto us.

This calls therefore upon Christians, wisely to consider of the
doings of their God. How many opposite breadths, and lengths, and
depths, and heights did Israel meet with in their journey from
Egypt to Canaan, and all to convince them of their own weakness,
and also of the power of their God. And they that did wisely consider
of his doings there, did reap the advantage thereof. Come, behold
the works of the Lord towards me, may every Christian say. He hath
set a Saviour against sin; a heaven against a hell; light against
darkness; good against evil, and the breadth, and length, and
depth, and height of the grace that is in himself, for my good,
against all the power, and strength, and force, and subtilty, of
every enemy.

This also, as I hinted but just before, shews both the power of
them that hate us, and the inability of us to resist. The power
that is set against us none can crush, and break, but God: for it
is the power of devils, of sin, of death, and hell. But we for our
parts are crushed before the moth: being a shadow, a vapour, and
a wind that passes away (Job 4:19). Oh! how should we, and how would
we, were but our eyes awake, stand and wonder at the preservations,
the deliverances, the salvations and benefits with which we are
surrounded daily: while so many mighty evils seek daily to swallow
us up, as the grave. See how the golden psalm of David reads
it. "Be merciful unto me, O God; for man would swallow me up; he
fighting daily oppresseth me. Mine enemies would daily swallow
me up: for they be many that fight against me, O thou most high"
(Psa 56:1,2). This is at the beginning of it. And he concludes
it thus, "Thou hast delivered my soul from death: will not thou
deliver my feet from falling, that I may walk before God in the
light of the living" (verse 13).

By this also we see the reason why it is so impossible for man or
angel to persuade unbelievers to come in to, and close with Christ;
why there is a breadth that they cannot get over, a length that
they cannot get beyond, a depth that they cannot pass, and heights
that so hinder them of the prospect of glory, and the way thereto,
that they cannot be allured thither. And that nothing can remove
these; but those that are in God, and that are opposite thereto;
even the breadth, and length, and depth and height that is in
the text expressed, is to all awakened men an undoubted truth. 2

One item I would here give to him that loveth his own soul, and
then we will pass on in pursuance of what is to come. Since there
is an height obvious to sense, and that that height must be overcome
ere a man can enter into life eternal: let thy heart be careful
that thou go the right way to overpass this height, that thou
mayest not miss of the delectable plains, and the pleasures that are
above. Now, there is nothing so high, as to overtop this height;
but Jacob's ladder, and that can do it: that ladder, when the foot
thereof doth stand upon the earth, reacheth with its top to the
gate of heaven. This is the ladder by which angels ascend thither:
and this is the ladder by which thou mayest ascend thither. "And
he dreamed, and behold a ladder set up on the earth, and the top
of it reached to heaven: and behold the angels of God ascending
and descending on it" (Gen 28:12).

This ladder is Jesus Christ, the son of man, as is clear by the
evangelist John (John 1:51). And in that it is said to stand upon
the earth, that is to shew that he took hold of man who is of the
earth, and therein laid a foundation for his salvation: in that
it is said the top reached up to heaven, that is to shew that the
divine nature was joined to the human, and by that means he was
every way made a Saviour complete. Now concerning this ladder,
'tis said, Heaven was open where it stood, to shew that by him
there is entrance into life: 'tis said also concerning this ladder,
that the Lord stood there, at the top, above it: saying, "I am the
Lord God of Abraham" (Gen 28:13), to shew his hearty and willing
reception of those that ascend the height of his sanctuary this
way. All which Christ further explains by saying, "I am the way,
and the truth, and the life, no man cometh unto the father, but
by me" (John 14:6). Look to thyself then, that thou do truly and
after the right manner embrace this ladder, so will he draw thee
up thither after him (John 12:32). All the rounds of this ladder
are sound and fitly placed, not one of them is set further than
that by faith thou mayest ascend step by step unto, even until
thou shalt come to the highest step thereof, from whence, or by
which thou mayest step in at the celestial gate where thy soul
desireth to dwell.

Take my caution then, and be wary, no man can come thither but by
him. Thither I say to be accepted: thither, there to dwell, and
there to abide with joy for ever.

"That ye--may be able to comprehend with all saints, what is the
breadth, and length, and depth, and height; and to know the love
of Christ which passeth knowledge."

Having thus spoke of the breadth, and length, and depth, and
height, that is in God's mercy by Christ to us-ward; we will now
come more directly to

THE PRAYER OF THE APOSTLE FOR THESE EPHESIANS, WITH REFERENCE
THEREUNTO; to wit, that they might be able to comprehend with all
saints what they are. And

FIRST, As to THE ABILITY that he prays for, to the end that they
may be capable to do this thing.

First, That ye may be able. The weakness that is here supposed to
hinder their thus comprehending, &c., did doubtless lie in their
grace, as well as their nature: for in both, with reference to
them that are Christians, there is great disability, unless they be
strengthened mightily by the Holy Ghost. Nature's ability depends
upon graces, and the ability of graces, depends upon the mighty
help of the spirit of God. Hence as nature itself, where grace
is not, sees nothing; so nature by grace sees but weakly, if that
grace is not strengthened with all might by the spirit of grace.
The breadths, lengths, depths and heights here made mention of,
are mysteries, and in all their operations, do work wonderfully
mysteriously: insomuch that many times, though they are all of
them busily engaged for this and the other child of God, yet they
themselves see nothing of them. As Christ said to Peter, "What I
do thou knowest not now" (John 13:7); so may it be said to many
where the grace and mercy of God in Christ is working: they do not
know, they understand not what it is, nor what will be the end of
such dispensations of God towards them. Wherefore they also say as
Peter to Christ, "Dost thou wash my feet?--thou shalt never wash
my feet" (John 13:6-8); Yea, and when some light to convince of
this folly breaks in upon them, yet if it be not very distinct and
clear; causing the person to know the true cause, nature, and end
of God's doing of this or that, they swerve with Peter, as much
on the other side (John 13:9,10). They have not known my ways, and
my methods with them in this world, were that that caused Israel
always to err in their hearts (Heb 3:10), and lie cross to all,
and each of these breadths, lengths, depths, and heights, whenever
they were under the exercise of any of them in the wilderness.

And the reason is, as I said before, for that they are very
mysterious in their workings. For they work by, upon, and against
oppositions; for, and in order to the help and salvation of his
people. Also (as was hinted a while since) that the power and
glory of this breadth, and length, &c. of the mercy and grace of
God, may the more shew its excellency and sufficiency as to our
deliverance; we by him seem quite to be delivered up to the breadths,
lengths, and depths, and heights that oppose, and that utterly seek
our ruin: wherefore at such times, nothing of breadths, lengths,
depths, or heights can be seen, save by those that are very well
skilled in those mysterious methods of God, in his gracious actings
towards his people. "Who will bring me into the strong city,"
and "wilt not thou, O God, which hadst cast us off? and thou, O
God, which didst not go out with our armies?" (Psa 60:9,10) is a
lesson too hard for every Christian man to say over believingly.
And what was it that made Jonah say, when he was in the belly of
hell, "Yet I will look again toward thy holy temple" (Jonah 2:4),
but the good skill that he had in understanding of the mystery of
these breadths, and lengths, and depths, and heights of God, and
of the way of his working by them. Read the text at large. "Thou
hadst cast me into the deep, in the midst of the seas, and the
floods compassed me about. All thy billows and thy waves passed
over me. Then I said, I am cast out of thy sight; yet I will look
again toward thy holy temple" (Jonah 2:3,4).

These, and such like sentences, are easily played with by a
preacher, when in the pulpit, specially if he has a little of the
notion of things, but of the difficulty and strait, that those
are brought into, out of whose mouth such things, or words are
extorted, by reason of the force of the labyrinths they are fallen
into: of those they experience nothing, wherefore to those they
are utterly strangers.

He then that is able to comprehend with all saints what is the
breadth, and length, and depth, and height; must be a good expositor
of providences, and must see the way, and the workings of God by
them. Now there are providences of two sorts, seemingly good, and
seemingly bad, and those do usually as Jacob did, when he blessed
the sons of Joseph, cross hands; and lay the blessing where we
would not. "And when Joseph saw that his father laid his right
hand upon the head of Ephraim, it displeased him" (Gen 48:17). I
say there are providences unto which we would have the blessings
entailed, but they are not. And they are providences that smile
upon the flesh; to wit, such as cast into the lap, health, wealth,
plenty, ease, friends, and abundance of this world's good: because
these, [Manasseh, as his name doth signify,] have in them an aptness
to make us forget our toil, our low estate, and from whence we
were (Gen 41:51): but the great blessing is not in them. There are
providences again, that take away from us whatever is desirable
to the flesh; such is the sickness, losses, crosses, persecution
and affliction; and usually in these though they make us shuck 3
whenever they come upon us, blessing coucheth, and is ready to help
us. For God, as the name of Ephraim signifies, makes us "fruitful
in the land of our affliction" (Gen 41:52). He therefore, in blessing
of his people, lays his hands across, guiding them wittingly, and
laying the chiefest blessing on the head of Ephraim, or in that
providence, that sanctifies affliction. Abel! what, to the reason
of Eve was he, in comparison of Cain. Rachel called Benjamin the
son of her sorrow: but Jacob knew how to give him a better name
(Gen 35:18). Jabez also, though his mother so called him, because,
as it seems, she brought him forth with more than ordinary sorrow,
was yet more honourable, more godly, than his brethren (1 Chron
4:9,10). He that has skill to judge of providences aright, has a
great ability in him to comprehend with other saints, what is the
breadth, and length, and depth, and height: but he that has not
skill as to discerning of them, is but a child in his judgment
in those high and mysterious things. And hence it is, that some
shall suck honey out of that, at the which others tremble for fear
it should poison them, I have often been made to say, "Sorrow is
better than laughter; and the house of mourning better than the
house of mirth" (Eccl 7:3-5). And I have more often seen, that
the afflicted are always the best sort of Christians. There is a
man, never well, never prospering, never but under afflictions,
disappointments and sorrows: why this man, if he be a Christian,
is one of the best of men. "They that go down to the sea,--that
do business in great waters, these see the works of the Lord, and
his wonders in the deep." 4 (Psa 107:23,24) And it is from hence,
for aught I know, that James admonishes the brother of high degree
to rejoice in that he is made low. And he renders the reason of
it, to wit, for that the fashion of the world perisheth, the rich
man fadeth away in his way; but the tempted, and he that endureth
temptation is blessed (James 1:10-12). Now, I know these things
are not excellent in themselves, nor yet to be desired for any
profit that they can yield, but God doth use by these, as by a
tutor or instructor, to make known to them that are exercised with
them, so much of himself as to make them understand that riches of
his goodness that is seldom by other means broken up to the sons
of men. And hence 'tis said, that the afterwards of affliction
doth yield the peaceable fruits of righteousness unto them which
are exercised thereby (Heb 12:11).

The sum is, these breadths, and lengths, and depths, and heights
of God, are to be discerned; and some that are good, do more, and
some do less discern them, and how they are working, and putting
forth themselves in every providence, in every change, in every turn
of the wheel that passeth by us in this world. I do not question
but that there are some that are alive that have been able
to say, the days of affliction have been the best unto them; and
that could, if it were lawful, pray that they might always be in
affliction, if God would but do to them as he did when his hand
was last upon them. For by them he caused his light to shine: Or
as Job has it, "Thou huntest me as a fierce lion: and again thou
shewest thyself marvelously upon me" (Job 10:16). See also the
writing of Hezekiah, and read what profit he found in afflictions
(Isa 38).

But again, these breadths, lengths, depths, and heights, have in
themselves naturally that glory, that cannot be so well discerned,
or kept in view by weak eyes. He had need have an eye like an
eagle, that can look upon the sun, that can look upon these great
things, and not be stricken blind therewith. You see how Saul was
served when he was going to Damascus (Acts 9): But Stephen could
stand and look up steadfastly into heaven; and that too when with
Jonah he was going into the deep (Acts 7). But I have done with
this, and proceed.

Second--That ye may be able to comprehend. Although apprehending
is included in comprehending; yet to comprehend is more. To
comprehend is to know a thing fully; or, to reach it all. But here
we must distinguish, and say, that there is a comprehending that
is absolute, and a comprehending that is comparative. Of comprehending
absolutely, or perfectly, we are not here to speak; for that the
Apostle could not, in this place, as to the thing prayed for,
desire: For it is utterly impossible perfectly to know whatsoever
is in the breadths, lengths, depths, and heights here spoken
of. Whether you call them mercies, judgments, or the ways of God
with men. "How unsearchable are his judgments, and his ways past
finding out!" (Rom 11:33) Or, if you take them to signify his
love, unto which you see I am inclined; why, that you read of in
the same place, to be it "which passes knowledge." Wherefore should
the Apostle by this term, conclude, or insinuate, that what he
calls here breadths, lengths, depths, or heights, might be fully,
or perfectly understood and known, he would not only contradict
other scriptures, but himself, in one and the self same breath.
Wherefore it must be understood comparatively; that is, and that
he says, with, or as much as others, as any, even with all saints.
That ye may be able to comprehend with all saints, what is the
breadth, and length, and depth, and height. I would ye were as
able to understand, to know, and to find out these things, as ever
any were; and to know with the very best of saints, The love of
Christ, which passeth knowledge. There are, as has before been
hinted, degrees of knowledge of these things; some know more,
some less; but the Apostle prays that these Ephesians might see,
know, and understand as much thereof as the best, or as any under
heaven.

1. And this, in the first place, shews us the love of a minister of
Jesus Christ. A minister's love to his flock is seen in his praying
for them: wherefore Paul, commonly, by his epistles, either first
or last, or both, gives the churches to understand, That he did
often heartily pray to God for them (Rom 16:20,24, 1 Cor 16:23,
Gal 6:18, Eph 1:16, Phil 1:4, Col 1:3, 1 Thess 1:2, 1 Tim 6:21,
2 Tim 4:22): And not only so, but also specifies the mercies, and
blessings, and benefits which he earnestly begged for them of God
(2 Cor 13:7, 2 Thess 1:11).

2. But, secondly, This implies that there are great benefits
accrued to Christians by the comprehending of these things: Yea,
it implies that something very special is ministered to us by this
knowledge of these; and here to touch upon a few of them.

(1.) He that shall arrive to some competent knowledge of these
things, shall understand more thoroughly the greatness, the wisdom,
the power, &c. of the God that is above. For by these expressions
are the attributes of God set forth unto us: And although I have
discoursed of them hitherto under the notion of grace and mercy,
yet it was not for that I concluded, they excluded the expressing
of his other attributes, but because they all, as it were, turn
into loving methods in the wheel of their heavenly motion towards
the children of God. Hence it is said, "God is love" (1 John 4:16),
"God is light" (1 John 1:5), God is what He is for His own glory,
and the good of them that fear Him. God! Why God in the breadth,
length, depth, height, that is here intended, comprehends the whole
world (Col 1:17). The whole world is in him: for he is before,
above, beyond, and round about all things. Hence it is said,
The heavens for breadth, are but his span: That he gathereth the
wind in his fists (Prov 30:4): measureth the waters in the hollow
of his hand, weigheth the mountains in scales, and the hills in
a balance (Isa 40:12). Yea, that "all nations before him are as
nothing, and they are counted to him less than nothing, and vanity"
(verse 17). Hence we are said to live and move in him (Acts 17:28),
and that He is beyond all search.

I will add one word more, notwithstanding there is such a revelation
of Him in his word, in the book of creatures, and in the book of
providences; yet the scripture says, "Lo, these are parts of his
ways: but how little a portion is heard of him?" (Job 26:14) So
great is God above all that we have read, heard, or seen of Him,
either in the bible, in heaven, or earth, the sea, or what else
is to be understood. But now, That a poor mortal, a lump of sinful
flesh, or, as the scripture-phrase is, poor dust and ashes, should
be in the favour, in the heart, and wrapped up in the compassions
of SUCH a God! O amazing! O astonishing consideration! And yet
"This God is our God for ever and ever; and He will be our guide
even unto death" (Psa 48:14).

It is said of our God, "That he humbleth himself when he beholds
things in heaven." How much more then when he openeth his eyes
upon man; but most of all when he makes it, as one may say, his
business to visit him every morning, and to try him every moment,
having set His heart upon him, being determined to set him also
among his princes. "The Lord is high above all nations, and his
glory above the heavens. Who is like unto the Lord our God, who
dwelleth on high, Who humbleth himself to behold the things that
are in heaven, and in the earth! He raiseth up the poor out of
the dust, and lifteth the needy out of the dunghill; that he may
set him with princes, even with the princes of his people" (Psa
113:3-8).

(2.) IF this God be our God; or if our God be such a God, and could
we but attain to that knowledge of the breadth, and length, and
depth, and height that is in him, as the Apostle here prays, and
desires we may, we should never be afraid of anything we shall
meet with, or that shall assault us in this world. The great God,
the former of all things, taketh part with them that fear Him, and
that engage themselves to walk in His ways, of love, and respect,
they bear unto him; so that such may boldly say, "The Lord is my
helper, and I will not fear what man shall do unto me" (Heb 13:6).
Would it not be amazing, should you see a man encompassed with
chariots and horses, and weapons for his defence, yet afraid of
being sparrow blasted, or over-run by a grasshopper! Why "It is
he that sitteth upon the circle of the earth, and" to whom "the
inhabitants thereof are as grasshoppers" (Isa 40:22): that is the
God of the people that are lovers of Jesus Christ; therefore we
should not fear them. To fear man, is to forget God; and to be
careless in a time of danger, is to forget God's ordinance. What
is it then? Why, let us fear God, and diligently keep his way,
with what prudence and regard to our preservation, and also the
preservation of what we have, we may: And if, we doing this, our
God shall deliver us, and what we have, into the hands of them
that hate us, let us laugh, be fearless and careless, not minding
now to do anything else but to stand up for Him against the workers
of iniquity; fully concluding, that both we, and our enemies, are
in the hand of him that loveth his people, and that will certainly
render a reward to the wicked, after that he has sufficiently
tried us by their means. "The great God that formed all things,
both rewardeth the fool, and rewardeth transgressors" (Prov 26:10).5

(3.) Another thing that the knowledge of what is prayed for of the
Apostle, if we attain it, will minister to us, is, An holy fear
and reverence of this great God in our souls; both because he is
great, and because he is wise and good (Jer 10:7). "Who shall not
fear thee, O Lord, and glorify thy name?" (Rev 15:4)

Greatness should beget fear, greatness should beget reverence:
Now who so great as our God; and so, who to be feared like him!
He also is wise, and will not be deceived by any. "He will bring
evil, and not call back his words, but will rise against the house
of evil-doers, and against the help of them that work iniquity"
(Isa 31:2). Most men deal with God as if he were not wise; as if
he either knew not the wickedness of their hearts and ways, or
else knew not how to be even with them for it: When, alas! he is
wise in heart, and mighty in power; and although he will not, without
cause, afflict, yet he will not let wickedness go unpunished. This
therefore should make us fear. He also is good, and this should
make us serve him with fear. Oh! that a great God should be a
good God; a good God to an unworthy, to an undeserving, and to a
people that continually do what they can to provoke the eyes of
his glory; this should make us tremble. He is fearful in service,
fearful in praises.

The breadth, and length, and depth, and height of his out-going
towards the children of men, should also beget in us a very great
fear and dread of his majesty. When the prophet saw the height of
the wheels, he said they were dreadful (Eze 1:18), and cried out
unto them, O wheel! (10:13). His judgments also are a great deep
(Psa 36:6); nor is there any "searching of his understanding" (Isa
40:28). He can tell how to bring his wheel upon us; and to make
our table a snare, a trap, and a stumbling-block unto us (Isa
8:14, Rom 11:8-10). He can tell how to make his Son to us a rock
of offence, and his gospel to be a savour of death unto death,
unto us (2 Cor 2:15,16). He can tell how to choose delusions for
us (Isa 66:4, 2 Thess 2:11,12), and to lead us forth with the
workers of iniquity (Psa 125:5), He can out-wit, and out-do us, and
prevail against us for ever (Job 14:20); and therefore we should
be afraid and fear before Him, for our good, and the good of ours
for ever: Yea, it is for these purposes, with others, that the
Apostle prayeth thus for this people: For the comprehending of
these things, do poise and keep the heart in an even course. This
yields comfort; this gives encouragement; this begets fear and
reverence in our hearts of God.

(4.) This knowledge will make us willing that he should be our
God; yea, will also make us abide by that willingness. Jacob said
with a vow, "If God will be with me, and will keep me in this way
that I go, and will give me bread to eat, and raiment to put on,
so that I come again to my father's house in peace; then shall
the Lord be my God: And this stone, which I have set for a pillar,
shall be God's house: and of all that thou shalt give me I will
surely give the tenth unto thee" (Gen 28:20-22). Thus he considered
the greatness of God, and from a supposition that he was what he
had heard him, of his father, to be; he concluded to choose him for
his God, and that he would worship him, and give him that honour
that was due to him as God. How did the king of Babylon set him
above all gods, when but some sparkling rays from him did light upon
him: he calls him "a God of gods" (Dan 2:47), prefers him above
all gods, charges all people and nations that they do nothing amiss
against him (Dan 3:28,29): he calls him "the most high" God, the
God "that liveth for ever"; and confesses, that he doth whatsoever
he will in heaven and earth; and concludes with praising and
extolling of him (Dan 4). We naturally love greatness; and when
the glorious beauty of the King of glory shall be manifest to us,
and we shall behold it, we shall say as Joshua did; Let all men
do as seems them good; but I, and my house will serve the Lord
(Josh 24:15).

When the Apostle Paul sought to win the Athenians to him, he sets
Him forth before them with such terms as bespeaks his greatness;
calling of him (and that rightly) "God that made the world, and
all things:--the Lord of heaven and earth;--One that giveth to all
life and breath, and all things"; One that is nigh to every one;
"he in whom we live, and move, and have our being": God that hath
made of one blood all nations of men, and that hath determined
the times before appointed, and the bounds of their habitation,
&c. (Acts 17:24-28) These things bespeak the greatness of God, and
are taking to considering men. Yea, these very Athenians, while
ignorant of him, from those dark hints that they had by natural
light concerning him, erected an altar to him, and put this
singular inscription upon it, "To the unknown God": to shew, that
according to their mode, they had some kind of reverence for him:
but how much more when they came to know him? and to believe that
God, in all his greatness, had engaged himself to be theirs; and
to bring them to himself, that they might in time be partakers of
his glory.

(5.) The more a man knows, or understands of the greatness of God
towards him, expressed here by the terms of unsearchable breadth,
length, depth, and height; the better will he be able in his heart
to conceive of the excellent glory and greatness of the things
that are laid up in the heavens for them that fear him. They that
know nothing of this greatness, know nothing of them; they that
think amiss of this greatness, think amiss of them; they that
know but little of this greatness, know but little of them: But
he that is able to comprehend with all saints what is the breadth,
and length, and depth, and height; he is best able to conceive
of, and, consequently to make a judgment concerning the due worth,
and blessed glory of them.

This is both evident to reason; also experience confirmeth the same.
For, as for those dark souls that know nothing of his greatness,
they have in derision those who are, through the splendor of the
glory, captivated and carried away after God. Also, those whose
judgments are corrupted, and themselves thereby made as drunkards,
to judge of things foolishly, they, as it were, step in the same
steps with the other, and vainly imagine thereabout. Moreover,
we shall see those little spirited Christians, though Christians
indeed, that are but in a small measure acquainted with this God,
with the breadths, and lengths, and depths, and heights that are
in him, taken but little with the glory and blessedness that they
are to go to when they die: wherefore they are neither so mortified
to this world, so dead to sin, so self-denying, so delighted in
the book of God, nor so earnest in desires to be acquainted with
the heights, and depths that are therein. No, this is reserved
only for those who are devoted thereto: who have been acquainted
with God in a measure beyond that which your narrow-spirited Christians
understand. There doth want as to these things, enlargings in the
hearts of the most of saints, as there did in those of Corinth,
and also in those at Ephesus: Wherefore, as Paul bids the one, and
prays that the other may be enlarged, and have great knowledge
thereabout: so we should, to answer such love, through desire,
separate ourselves from terrene things that we may seek and
intermeddle with all wisdom (Prov 18:1). Christ says, "If any man
will do his will, he shall know of the doctrine" (John 7:17, Isa
28:9). Oh! that we were indeed enlarged as to these breadths, and
lengths, and depths, and heights of God, as the Apostle desired
the Ephesians might.

(6.) Then those great truths; the coming of Christ, the resurrection
of the dead, and eternal judgment, would neither seem so like
fables, nor be so much off our hearts as they do, and are (1 Cor
15:35). For the thorough belief of them depends upon the knowledge
of the abilities that are in God to perform what he has said
thereabout: And hence it is that your inferiour sort of Christians
live so like, as if none of these things were at hand; and hence
it is again, that they so soon are shaken in mind about them,
when tempted of the devil, or briskly assaulted by deceivers. But
this cometh to pass that there may be fulfilled what is written:
"And while the bridegroom tarried, they all slumbered and slept"
(Matt 25:1-7). Surely, the meaning is, they were asleep about his
coming, the resurrection and the judgment; and, consequently had
lost much of that knowledge of God, the which if they had retained;
these truths, with power, would have been upon their hearts. The
Corinthians were horribly decayed here, though some more than
others: Hence Paul, when he treats of this doctrine, bids them
"awake to righteousness," and not sin, telling them, that some
among them had not the knowledge of God (1 Cor 15:34). To be sure,
they had not such a knowledge of God as would keep them steady in
the faith of these things (verse 51).

Now, the knowledge of the things above-mentioned, to wit, "this
comprehending knowledge"; will greaten these things, bring them
near, and make them to be credited as are the greatest of God's
truth: and the virtue of the faith of them is, to make one die
daily. Therefore,

(7.) Another advantage that floweth from this knowledge, is, that
it makes the next world desirable, not simply as it is with those
lean souls, that desire it only as the thief desireth the judge's
favour, that he may be saved from the halter; but out of love such
have to God and to the beauties of the house he dwells in; and
that they may be rid of this world, which is to such as a dark
dungeon. The knowledge of God that men pretend they have, may
easily be judged of, by the answerable or unanswerableness of their
hearts and lives thereto. Where is the man that groans earnestly
to be gone to God, that counts this life a strait unto him: that
saith as a sick man of my acquaintance did, when his friend at his
bed-side prayed to God to spare his life, No, no, said he, pray
not so; for it is better to be dissolved and be gone. Christians
should shew the world how they believe; not by words on paper, not
by gay and flourishing notions (James 2:18): but by those desires
they have to be gone, and the proof that these desires are true,
is a life in heaven while we are on earth (Phil 3:20,21). I know
words are cheap, but a dram of grace is worth all the world. But
where, as I said, shall it be found, not among carnal men, not
among weak Christians, but among those, and those only, that enjoy
a great measure of Paul's wish here. But to come to the

SECOND PART OF THE TEXT.

AND TO KNOW THE LOVE OF CHRIST WHICH PASSETH KNOWLEDGE. These
words are the second part of the text, and they deal mainly about
the love of Christ, who is the Son of God. We have spoken already
briefly of God, and therefore now we shall speak also of his Son.
These words are a part of the prayer afore-mentioned, and have
something of the same strain in them. In the first part, he prays
that they might comprehend that which cannot absolutely by any
means be comprehended: and here he prays that that might be known,
which yet in the same breath he saith, passeth knowledge, to wit,
the love of Christ. And to know the love of Christ, which passeth
knowledge. In the words we are to take notice of three things:

FIRST, Of the love of Christ.

SECOND, Of the exceeding greatness of it.

THIRD, Of the knowledge of it.

FIRST, We will begin with the first of these, to wit, Of the love
of Christ. Now for the explication of this we must inquire into
three things, First, Who Christ is. Second, What love is. Third,
What the love of Christ is.

First, Christ is a person of no less quality than he is of whom
we treated before: to wit, very God. So I say, not titularly, not
nominally, not so counterfeitly, but the self-same in nature with
the Father (John 1:1,2, 1 John 5:7, Phil 2:6). Wherefore what we
have under consideration, is so much the more to be taken notice
of; namely, that a person so great, so high, so glorious, as this
Jesus Christ was, should have love for us, that passes knowledge.
It is common for equals to love, and for superiors to be beloved;
but for the King of princes, for the Son of God, for Jesus Christ
to love man thus: this is amazing, and that so much the more, for
that man the object of this love, is so low, so mean, so vile, so
undeserving, and so inconsiderable, as by the scriptures, everywhere
he is described to be.

But to speak a little more particularly of this person. He is called
God (John 1:1). The King of glory (Psa 24:10), and Lord of glory
(1 Cor 2:8). The brightness of the glory of his Father (Heb 1:3).
The head over all things (Eph 1:22). The Prince of life (Acts
3:15). The Creator of all things (Col 1:16). The upholder of all
things (Heb 1:3). The disposer of all things (Matt 28:18). The
only beloved of the Father (Matt 11).

But the persons of him beloved, are called transgressors, sinners,
enemies, dust and ashes, fleas (1 Sam 24:14), worms, shadows,
vapours: vile, sinful, filthy, unclean, ungodly fools, madmen.
And now is it not to be wondered at, and are we not to be affected
herewith, saying, And wilt thou set thine eye upon such an one?
But how much more when He will set his heart upon us. And yet
this great, this high, this glorious person, verily, verily loveth
such.

Second, We now come to the second thing, namely, to shew what is
love; not in a way of nice distinction of words, but in a plain
and familiar discourse, yet respecting the love of the person
under consideration.

Love ought to be considered with reference to the subject as well
as to the object of it.

The subject of love in the text, is Christ; but forasmuch as love
in him is diverse from the love that is in us; therefore it will
not be amiss, if a little [of] the difference be made appear.

Love in us is a passion of the soul, and being such, is subject
to ebb and flow, and to be extreme both ways. For whatever is a
passion of the soul, whether love or hatred, joy or fear, is more
apt to exceed, or come short, than to keep within its due bounds.
Hence, oft-times that which is loved today is hated tomorrow
(2 Sam 13:15); yea, and that which should be loved with bounds
of moderation, is loved to the drowning of both soul and body in
perdition and destruction (1 Tim 6:9,10).

Besides, love in us is apt to choose to itself undue and unlawful
objects, and to reject those, that with leave of God, we may
embrace and enjoy; so unruly, as to the laws and rules of divine
government, oft-times is this passion of love in us.

Love in us, requires, that something pleasing and delightful be
in the object loved, at least, so it must appear to the lust and
fancy of the person loving, or else love cannot act; for the love
that is in us, is not of power to set itself on work, where no
allurement is in the thing to be beloved.

Love in us decays, though once never so warm and strongly fixed,
if the object falls off, as to its first alluring provocation; or
disappointeth our expectation with some unexpected reluctancy to
our fancy or our mind.

All this we know to be true from nature, for every one of us are
thus; nor can we refuse, or choose as to love, but upon, and after
the rate, and the working thus of our passions. Wherefore our
love, as we are natural, is weak, unorderly, fails and miscarries,
either by being too much or too little; yea, though the thing which
is beloved be allowed for an object of love, both by the law of
nature and grace. We therefore must put a vast difference betwixt
love, as found in us, and love as found in Christ, and that, both
as to the nature, principle, or object of love.

Love in Christ is not love of the same nature, as is love in us;
love in him is essential to his being (1 John 4:16); but in us
it is not so, as has been already shewed. God is love; Christ is
God; therefore Christ is love, love naturally. Love therefore is
essential to His being. He may as well cease to be, as cease to
love. Hence therefore it follows, that love in Christ floweth not
from so low and beggarly a principle, as doth love in man; and
consequently is not, nor can be attended with those infirmities
or defects, that the love of man is attended with.

It is not attended with those unruly or uncertain motions that ours
is attended with: here is no ebbing, no flowing, no going beyond,
no coming short; and so nothing of uncertainty. "Having loved his
own which were in the world, he loved them unto the end" (John
13:1).

True, there is a way of manifesting of this love, which is suited
to our capacities, as men, and by that we see it sometimes more,
sometimes less (Song 7:11,12): also it is manifested to us as we
do, or do not walk with God in this world (John 14:23). I speak
now of saints.

Love in Christ pitcheth not itself upon undue or unlawful objects;
nor refuseth to embrace what by the eternal covenant is made
capable thereof. It always acteth according to God; nor is there
at any time the least shadow of swerving as to this.

Love in Christ requireth no taking beauteousness in the object
to be beloved, as not being able to put forth itself without such
attracting allurements (Eze 16:6-8). It can act of and from itself,
without all such kind of dependencies. This is manifest to all who
have the least true knowledge of what that object is in itself,
on which the Lord Jesus has set his heart to love them.

Love in Christ decays not, nor can be tempted so to do by anything
that happens, or that shall happen hereafter, in the object so
beloved. But as this love at first acts by, and from itself, so
it continueth to do until all things that are imperfections, are
completely and everlastingly subdued. The reason is, because Christ
loves to make us comely, not because we are so (Eze 16:9-14).

Object. But all along Christ compareth his love to ours; now, why
doth he so, if they be so much alike?

Answer. Because we know not love but by the passions of love that
work in our hearts; wherefore he condescends to our capacities,
and speaketh of His love to us, according as we find love to work
in ourselves to others. Hence he sets forth his love to us, by
borrowing from us instances of our love to wife and children (Eph
5:25). Yea, he sometimes sets forth his love to us, by calling to
our mind how sometimes a man loves a woman that is a whore, "Go,"
(saith God to the prophet) "love a woman beloved of her friend,
yet an adulteress, according to the word of the Lord toward the
children of Israel, who look to other gods, and love flagons of
wine." (Hosea 3:1) But then, these things must not be understood
with respect to the nature, but the dispensations and manifestations
of love; no, nor with reference to these neither, any further than
by making use of such suitable similitudes, thereby to commend his
love to us, and thereby to beget in us affections to him for the
love bestowed upon us. Wherefore Christ's love must be considered
both with respect to the essence, and also as to the divers
workings of it. For the essence thereof, it is as I said, natural
with himself, and as such, it is the root and ground of all those
actions of his, whereby he hath shewed that himself is loving to
sinful man. But now, though the love that is in him is essential
to his nature, and can vary no more than God himself: yet we see
not this love but by the fruits of it, nor can it otherwise be
discerned. "Hereby perceive we the love of God, because he laid
down his life for us" (1 John 3:16). We must then betake ourselves
to the discoveries of this love, of which there are two sorts;
[namely,] such as are the foundations, and such as are the
consequences of those fundamental acts. Those which I call the
foundations, are they upon which all other discoveries of his
goodness depend, and they are two. 1. His dying for us. 2. His
improving of his death for us at the right hand of God.

Third, And this leads me to the third particular, to wit, to shew
you what the love of Christ is; namely, in the discovery of it.
And to know the love of Christ.

The love of Christ is made known unto us, as I said, First, By his
dying for us. Second, By his improving of his dying for us.

1. His dying for us appears, (1.) To be wonderful in itself. (2.)
In his preparations for that work.

(1.) It appears to be wonderful in itself, and that both with
respect to the nature of that death, as also, with respect to the
persons for whom he so died.

The love of Christ appears to be wonderful by the death he died: In
that he died, in that he died such a death. 'Twas strange love in
Christ that moved him to die for us: strange, because not according
to the custom of the world. Men do not use, in cool blood,
deliberately to come upon the stage or ladder, to lay down their
lives for others; but this did Jesus Christ, and that too for such,
whose qualification, if it be duly considered, will make this act
of his, far more amazing, He laid down his life for his enemies
(Rom 5), and for those that could not abide him; yea, for those,
even for those that brought him to the cross: not accidentally, or
because it happened so, but knowingly, designedly, (Zech 12:10),
he knew it was for those he died, and yet his love led him to lay
down his life for them. I will add, That those very people for
whom he laid down his life, though they by all sorts of carriages
did what they could to provoke him to pray to God his Father,
that he would send and cut them off by the flaming sword of angels
(Matt 26:53), would not be provoked, but would lay down his life
for them. Nor must I leave off here: We never read that Jesus
Christ was more cheerful in all his life on earth, than when he
was going to lay down his life for them, now he thanked God (Luke
22:19), now he sang (Matt 26:30).

But this is not all. He did not only die, but died such a death,
as indeed cannot be expressed. He was content to be counted the
sinner: yea, to be counted the sin of the sinner, nor could this
but be odious to so holy a Lamb as he was, yet willing to be this
and thus for that love that he bare to men.

This being thus, it follows, that his sufferings must be inconceivable;
for that, what in justice was the proper wages of sin and sinners,
he must undergo; and what that was can no man so well know as
he himself and damned spirits; for the proper wages of sin, and
of sinners for their sin, is that death which layeth pains, such
pains which it deserveth upon the man that dieth so: But Christ
died so, and consequently was seized by those pains not only in
body but in soul. His tears, his cries, his bloody sweat (Luke
22:44), the hiding of his Father's face; yea, God's forsaking of
him in his extremity (Matt 27:46), plainly enough declares the
nature of the death he died (Mark 15:39). For my part, I stand
amazed at those that would not have the world believe, that the
death of Jesus Christ was, in itself, so terrible as it was.

I will not stand here to discourse of the place called Hell, where
the spirits of the damned are, we are discoursing of the nature of
Christ's sufferings: and I say, if Christ was put into the very
capacity of one that must suffer what in justice ought to be
inflicted for sin; then, how we can so diminish the greatness of
his sufferings, as some do, without undervaluing of the greatness
of his love, I know not; and how they will answer it, I know not.
And on the contrary, what if I should say, that the soul of Christ
suffered as long as his body lay in the grave, and that God's
loosing of the pains of death at Christ's resurrection, must not
so much be made mention of with reference to his body, as to his
soul, if to his body at all. For what pain of death was his body
capable of, when his soul was separate from it? (Acts 2:24) And
yet God's loosing the pains of death, seems to be but an immediate
antecedent to his rising from the dead. And this sense Peter doth
indeed seem to pursue, saying, "For David speaketh concerning him;
I foresaw the Lord always before my face, for he is on my right
hand, that I should not be moved. Therefore did my heart rejoice,
and my tongue was glad; moreover also my flesh shall rest in hope,
because thou wilt not leave my soul in hell, neither wilt thou
suffer thine holy one to see corruption" (Acts 2:25-27). This,
saith Peter, was not spoken of David, but he being a prophet,
and knowing that God had sworn with an oath, that of the fruit of
his loins according to the flesh he would raise up Christ to sit
on his throne (verse 29,30): He seeing this before, spake of the
resurrection of Christ, that his soul was not left in hell, neither
did his flesh see corruption (verse 31). "Thou wilt not leave my
soul in hell"; his soul was not left in hell. Of what use are these
expressions, if the soul of Christ suffered not, if it suffered
not when separated from the body? for of that time the Apostle
Peter seems to treat. Besides, if it be not improper to say, that
soul was not left there, that never was there, I am at a loss. Thou
wilt not leave, his soul was not left there; ergo, It was there,
seems to be the natural conclusion. If it be objected, that by
hell is meant the grave, 'tis foolish to think that the soul of
Christ lay there while his body lay dead therein. But again, the
Apostle seems clearly to distinguish between the places where the
soul and body of Christ was; counting his body to be in the grave,
and his soul, for the time, in hell. If there be objected what
was said by him to the thief upon the cross (Luke 23:43), I can
answer, Christ might speak that with reference to his God-head,
and if so, that lies as no objection to what hath been insinuated.
And why may not that be so understood, as well as where he said,
when on earth, "The Son of man which is in heaven" (John 3:13),
meaning himself. For the personality of the Son of God, call him
Son of man, or what other term is fitting, resideth not in the
human, but divine nature of Jesus Christ. However, since hell
is sometimes taken for the place (Acts 1:25), sometimes for the
grave, sometimes for the state (Psa 116:3), and sometimes but for
a figure of the place where the damned are tormented (Jonah 2:2);
I will not strictly assign to Christ the place, the prison where
the damned spirits are (1 Peter 3:19), but will say, as I said
before, that he was put into the place of sinners, into the sins
of sinners, and received what by justice was the proper wages of
sin both in body and soul: As is evident from that 53rd of Isaiah
(verse 10,11). This soul of his I take to be that which the inwards
and the fat of the burnt sacrifices was a figure, or shadow of.
"And the fat and the inwards were burnt upon the altar, whilst
the body was burned for sin without the camp" (Exo 29:13,14, Lev
8:14-17).

And now having said this much, wherein have I derogated from the
glory and holiness of Christ? Yea, I have endeavoured to set forth
something of the greatness of his sorrows, the odiousness of sin,
the nature of justice, and the love of Christ. And be sure, by how
much the sufferings of the Son of God abounded for us, by so much
was this unsearchable love of Christ made manifest. Nor can they
that would, before the people, pare away, and make but little these
infinite sufferings of our Lord, make his love to be so great as
they ought, let them use what rhetoric they can. For their objecting
the odious names and place of hell, accounting it not to be fit to
say, That so holy a person as the Son of God was there. I answer,
though I have not asserted it, yet let me ask, which is more
odious, hell or sin? Or whether such think that Christ Jesus was
subject to be tainted by the badness of the place, had he been
there? Or whether, when the scripture says, God is in hell, it
is any disparagement to him? (Psa 139:8) Or if a man should be so
bold as to say so, Whether by so saying, he confineth Christ to
that place for ever? And whether by so thinking he has contradicted
that called the Apostles' creed?6

(2.) Having thus spoken of the death and sufferings of Christ,
I shall in the next place speak of his preparations for his so
suffering for us; and by so doing, yet shew you something more of
the greatness of his love.

Christ, as I have told you, was even before his sufferings, a person
of no mean generation, being the Son of the eternal God: Neither
had his Father any more such sons but he; consequently he of right
was heir of all things, and so to have dominion over all worlds.
For, "for him were all things created" (Col 1:16). And hence all
creatures are subject to him; yea the angels of God worship him
(Heb 1). Wherefore as so considered, he augmented not his state
by becoming lower than the angels for us, for what can be added
to him, that is naturally God. Indeed he did take, for our sakes,
the human nature into union with himself, and so began to manifest
his glory; and the kindness that he had for us before all worlds,
began now eminently to shew itself. Had this Christ of God, our
friend, given all he had to save us, had not his love been wonderful?
But when he shall give for us himself, this is more wonderful. But
this is not all, the case was so betwixt God and man, that this
Son of God could not, as he was before the world was, give himself
a ransom for us, he being altogether incapable so to do, being
such an one as could not be subject to death, the condition that
we by sin had put ourselves into.

Wherefore that which would have been a death to some, to wit, the
laying aside of glory and becoming, of the King of princes, a
servant of the meanest form; this he of his own good-will, was
heartily content to do. Wherefore, he that once was the object
of the fear of angels, is now become a little creature, a worm,
an inferior one (Psa 22:6), born of a woman, brought forth in a
stable, laid in a manger (Luke 2:7), scorned of men, tempted of
devils (Luke 4:2), was beholden to his creatures for food, for
raiment, for harbour, and a place wherein to lay his head when
dead. In a word, he "made himself of no reputation, took upon him
the form of a servant, and was made in the likeness of men" (Phil
2:7), that he might become capable to do this kindness for us.
And it is worth your noting, that all the while that he was in the
world, putting himself upon those other preparations which were
to be antecedent to his being made a sacrifice for us, no man,
though he told what he came about to many, had, as we read of, an
heart once to thank him for what he came about (Isa 53:3). No,
they railed on him, they degraded him, they called him devil,
they said he was mad, and a deceiver, a blasphemer of God, and a
rebel against the state: They accused him to the governor; yea,
one of his disciples sold him, another denied him, and they all
forsook him, and left him to shift for himself in the hands of
his horrible enemies; who beat him with their fists, spat on him,
mocked him, crowned him with thorns, scourged him, made a gazing
stock of him, and finally, hanged him up by the hands and the feet
alive, and gave him vinegar to increase his affliction, when he
complained that his anguish had made him thirsty. And yet all this
could not take his heart off the work of our redemption. To die
he came, die he would, and die he did before he made his return
to the Father, for our sins, that we might live through him.
7 Nor may what we read of in the word concerning those temporal
sufferings that he underwent be over-looked, and passed by without
serious consideration; they being a part of the curse that our sin
had deserved! For all temporal plagues are due to our sin while we
live, as well as the curse of God to everlasting perdition, when
we die. Wherefore this is the reason why the whole life of the
Lord Jesus was such a life of affliction and sorrow, he therein
bare our sicknesses, and took upon him our deserts: So that now
the curse in temporals, as well as the curse in spirituals, and
of everlasting malediction, is removed by him away from God's
people; and since he overcame them, and got to the cross, it was
by reason of the worthiness of the humble obedience that he yielded
to his Father's law in our flesh. For his whole life (as well as
his death) was a life of merit and purchase, and desert. Hence it
is said, "he increased in favour with God" (Luke 2:52). For his
works made him still more acceptable to him: For he standing in the
room of man, and becoming our reconciler to God; by the heavenly
majesty he was counted as such, and so got for us what he earned
by his mediatory works; and also partook thereof as he was our
head himself. And was there not in all these things love, and
love that was infinite? Love which was not essential to his divine
nature, could never have carried him through so great a work as
this: Passions here would a failed, would a retreated, and have
given the recoil; yea, his very humanity would here have flagged
and fainted, had it not been managed, governed, and strengthened
by his eternal Spirit. Wherefore it is said, that "through the
eternal Spirit he offered himself without spot to God" (Heb 9:14).
And that he was declared to be the Son of God, with so doing, and
by the resurrection from the dead (Rom 1:4).

2. We come now to the second thing propounded, and by which his
love is discovered, and that is his improving of his dying for
us. But I must crave pardon of my reader, if he thinks that I
can discover the ten hundred thousandth part thereof, for it is
impossible; but my meaning is, to give a few hints what beginnings
of improvement he made thereof, in order to his further progress
therein.

(1.) Therefore, This his death for us, was so virtuous, that in the
space of three days and three nights, it reconciled to God in the
body of his flesh as a common person, all, and every one of God's
elect. Christ, when he addressed himself to die, presented himself
to the justice of the law, as a common person; standing in the
sted, place, and room of all that he undertook for; He gave "his
life a ransom for many" (Matt 20:28). "He came into the world to
save sinners" (1 Tim 1:15). And as he thus presented himself, so
God, his Father, admitted him to this work; and therefore it is
said, "The Lord laid upon him the iniquity of us all": And again,
"surely he hath borne our griefs, and carried our sorrows" (Isa
53:4,6,12). Hence it unavoidably follows, that whatever he felt,
and underwent in the manner, or nature, or horribleness of the
death he died, he felt and underwent all as a common person; that
is, as he stood in the sted of others: Therefore it is said, "He
was wounded for our transgressions, and bruised for our iniquities";
and that "the chastisement of our peace was upon him" (Isa 53:5).
And again "the just died for the unjust" (1 Peter 3:18).

Now then, if he presented himself as a common person to justice,
if God so admitted and accounted him, if also he laid the sins
of the people, whose persons he represented, upon him, and under
that consideration punishes him with those punishments and death,
that he died. Then Christ in life and death is concluded by the
Father to live and die as a common or public person, representing
all in this life and death, for whom he undertook thus to live,
and thus to die. So then, it must needs be, that what next befalls
this common person, it befalls him with respect to them in whose
room and place he stood and suffered. Now, the next that follows,
is, "that he is justified of God": That is, acquitted and discharged
from this punishment, for the sake of the worthiness of his death
and merits; for that must be before he could be raised from the
dead (Acts 2:24): God raised him not up as guilty, to justify him
afterwards: His resurrection was the declaration of his precedent
justification. He was raised from the dead, because it was neither
in equity or justice possible that he should be holden longer
there, his merits procured the contrary.

Now he was condemned of God's law, and died by the hand of justice,
he was acquitted by God's law, and justified of justice; and all
as a common person; so then, in his acquitting, we are acquitted,
in his justification we are justified; and therefore the Apostle
applieth God's justifying of Christ to himself; and that rightly
(Isa 50:8, Rom 8:33,34). For if Christ be my undertaker, will stand
in my place, and do for me, 'tis but reasonable that I should be
a partaker: Wherefore we are also said to be "quickened together
with him" (Eph 2:5): That is, when he was quickened in the grave;
raised up together, and made to sit together in heavenly places in
Christ Jesus. Therefore another scripture saith, "Hath He quickened
you--together with him, having forgiven you all trespasses" (Col
2:13). This quickening, must not be understood of the renovation
of our hearts, but of the restoring of Jesus Christ to life after
he was crucified; and we are said to be quickened together with
him, because we were quickened in him at his death, and were to
fall or stand by him quite through the three days and three nights
work; and were to take therefore our lot with him: Wherefore it
is said again, That his resurrection is our justification (Rom
4:25). That by one offering he has purged our sins for ever (Heb
10:12); and that by his death he hath "delivered us from the wrath
to come" (1 Thess 1:10). But I say, I would be understood aright:
This life resideth yet in the Son, and is communicated from him
to us, as we are called to believe his word; mean while we are
secured from wrath and hell, being justified in his justification,
quickened in his quickening, raised up in his resurrection; and
made to sit already together in heavenly places in Christ Jesus!
8 And is not this a glorious improvement of his death, that after
two days the whole body of the elect, in him, should be revived,
and that in the third day we should live in the sight of God, in
and by him (Heb 6:18-20).

(2.) Another improvement of his death for us, was this, By that he
slew for us, our infernal foes; by it he abolished death (2 Tim
1:1); by death he destroyed him that had the power of death (Heb
2:14): By death he took away the sting of death (1 Cor 15:55,56);
by death he made death a pleasant sleep to saints, and the grave
for a while, an easy house and home for the body. By death he
made death such an advantage to us, that it is become a means of
translating of the souls of them that believe in him, to life.
And all this is manifest, for that death is ours, a blessing to
us, as well as Paul and Apollos, the world and life itself (1 Cor
3:22). And that all this is done for us by his death, is apparent,
for that his person is where it is, and that by himself as a common
person he has got the victory for us. For though as yet all things
are not put under our feet, yet we see Jesus crowned with honour
and glory, who by the grace of God tasteth death for every man.
"For it became God, for whom are all things, and by whom are all
things, to make the captain of their salvation perfect through
sufferings" (Heb 2:7-10). It became him; that is, it was but just
and right, he should do so, if there was enough in the virtuousness
of his death and blood to require such a thing. But there was so.
Wherefore God has exalted him, and us in him, above these infernal
foes. Let us therefore see ourselves delivered from death first,
by the exaltation of our Jesus, let us behold him I say as crowned
with glory and honour, as, or because, he tasted death for us.
And then we shall see ourselves already in heaven by our head,
our undertaker, our Jesus, our Saviour.

(3.) Another improvement that has already been made of his death
for us, is thus, he hath at his entrance into the presence of God,
for his worthiness sake, obtained that the Holy Ghost should be
given unto him for us, that we by that might in all things, yet
to be done, be made meet to be partakers personally, in ourselves,
as well as virtually by our head and forerunner, of the inheritance
of the saints in light. Wherefore the abundant pourings out of
that was forborn until the resurrection, and glorification of our
Lord Jesus. "For the Holy Ghost was not yet given, because that
Jesus was not yet glorified" (John 7:39). Nor was it given so soon
as received: for he received it upon his entering into the holy
place, when he had sprinkled the mercy seat with the blood of
sprinkling, but it was not given out to us till sometimes after
(Acts 4): however it was obtained before (Acts 2:32,33). And it
was meet that it should in that infinite immeasurableness in which
he received it, first abide upon him, that his human nature, which
was the first fruits of the election of God, might receive by its
abidings upon him, that glory for which it was ordained; and that
we might receive, as we receive all other things, first by our
head and undertaker, sanctification in the fullness of it. Hence
it is written, that as he is made unto us of God, wisdom, and
righteousness, and redemption, so sanctification too (1 Cor 1:30):
For first we are sanctified in his flesh, as we are justified by
his righteousness. Wherefore he is that holy one that setteth us,
in himself, a holy lump before God, not only with reference to
justification and life, but with reference to sanctification and
holiness: For we that are elect, are all considered in him as he
has received that, as well as in that he has taken possession of
the heaven for us. I count not this all the benefit that accrueth
to us by Jesus his receiving the Holy Ghost, at his entrance into
the presence of God for us: For we also are to receive it ourselves
from him, according as by God we are placed in the body at the
times appointed of the Father. That we, as was said, may receive
personal quickening, personal renovation, personal sanctification;
and in conclusion, glory. But I say, for that he hath received
this holy Spirit to himself, he received it as the effect of his
ascension, which was the effect of his resurrection, and of the
merit of his death and passion. And he received it as a common
person, as a head and undertaker for the people.

(4.) Another improvement that has been made of his death, and of
the merits thereof for us, is that he has obtained to be made of
God, the chief and high Lord of heaven and earth, for us, (All this
while we speak of the exaltation of the human nature, in, by, and
with which, the Son of God became capable to be our reconciler
unto God). "All things," saith he, "are delivered unto me of my
Father. And all power in heaven and earth is given unto me"; and
all this because he died. "He humbled himself, and became obedient
unto death, even the death of the cross; wherefore God hath highly
exalted him, and given him a name above every name, that at the
name of Jesus every knee should bow, of things in heaven, of things
in earth, or things under the earth: and that every tongue shall
confess that Jesus Christ is Lord, to the glory of God the Father"
(Phil 2). And all this is, as was said afore, for our sakes. He
has given him to be head over all things to the church (Eph 1:22).

Wherefore, whoever is set up on earth, they are set up by our Lord.
"By me," saith he, "kings reign, and princes decree justice. By
me princes rule, and nobles, even all the judges of the earth"
(Prov 8:15,16). Nor are they when set up, left to do, though they
should desire it, their own will and pleasure. The Metheg-Ammah,9
the bridle, is in his own hand, and he giveth reins, or check,
even as it pleaseth him (2 Sam 8:1), He has this power, for the
well-being of his people. Nor are the fallen angels exempted from
being put under his rebuke: He is the "only potentate" (1 Tim 6:15),
and in his times will shew it, Peter tells us, he "is gone into
heaven, and is on the right hand of God; angels, and authorities,
and powers being made subject unto him" (1 Peter 3:22).

This power, as I said, he has received for the sake of his church
on earth, and for her conduct and well-being among the sons of
men. Hence, as he is called the king of nations, in general (Jer
10:7); so the King of saints, in special (Rev 15:3): and as he is
said to be head over all things in general; so to his church in
special.

(5.) Another improvement that he hath made of his death for us,
is, he hath obtained, and received into his own hand sufficiency
of gifts to make ministers for his church withal. I say, to make
and maintain, in opposition to all that would hinder, a sufficient
ministry (1 Cor 12:28-30). Wherefore he saith, "When he ascended
on high, he led captivity captive, and gave gifts unto men. And he
gave some Apostles, some prophets, some evangelists, some pastors
and teachers; for the perfecting of the saints, for the work of
the ministry, for edifying of the body of Christ. Until we all come
in the unity of the faith, and knowledge of the Son of God, unto
a perfect man, unto the measure of the stature of the fullness of
Christ" (Eph 4:8-14). Many ways has Satan devised to bring into
contempt this blessed advantage that Christ has received of God
for the benefit of his church; partly while he stirs up persons
to revile the sufficiency of the Holy Ghost, as to this thing:
partly, while he stirs up his own limbs and members, to broach
his delusions in the world, in the name of Christ, and as they
blasphemously call it by the assistance of the Holy Ghost;10 partly
while he tempteth novices in their faith, to study and labour in
nice distinctions, and the affecting of uncouth expressions, that
vary from the form of sound words, thereby to get applause, and
a name, a forerunner of their own destruction (John 3:6).

But, notwithstanding all this, "Wisdom is justified of her children"
(Matt 11:19): and at the last day, when the outside, and inside
of all things shall be seen and compared, it will appear that the
Son of God has so managed his own servants in the ministry of his
word, and so managed his word, while they have been labouring in
it, as to put in his blessing by that, upon the souls of sinners,
and has blown away all other things as chaff (James 1:18).

(6.) Another improvement that the Lord Christ has made of his
death, for his, is the obtaining, and taking possession of heaven
for them. "By his own blood he entered in once into the holy
place, having obtained eternal redemption for us" (Heb 9:12). This
heaven! who knows what it is? (Matt 22:23) This glory! who knows
what it is? It is called God's throne, God's house (John 14:2),
God's habitation; paradise (2 Cor 12:4), the kingdom of God, the
high and holy place (Isa 57:15). Abraham's bosom (Luke 16:22),
and the place of heavenly pleasures (Psa 16:11); in this heaven
is to be found, the face of God for ever (Psa 41:12): Immortality,
the person of Christ, the prophets, the angels, the revelation of
all mysteries, the knowledge of all the elect, ETERNITY.

Of this heaven, as was said afore, we are possessed already, we are
in it, we are set down in it, and partake already of the benefits
thereof, but all by our head and undertaker; and 'tis fit that
we should believe this, rejoice in this, talk of this, tell one
another of this, and live in the expectation of our own personal
enjoyment of it. And as we should do all this, so we should bless
and praise the name of God who has put over this house, this
kingdom, and inheritance into the hand of so faithful a friend.
Yea, a brother, a Saviour and blessed undertaker for us. And
lastly, since all these things already mentioned, are the fruit
of the sufferings of our Jesus, and his sufferings the fruit of
that love of his that passeth knowledge: how should we bow the
knee before him, and call him tender Father; yea, how should we
love and obey him, and devote ourselves unto his service, and be
willing to be also sufferers for his sake, to whom be honour and
glory for ever. And thus much of the love of Christ in general.

I might here add many other things, but as I told you before,
we would under the head but now touched upon, treat about the
fundamentals or great and chief parts thereof, [Christ's love] and
then.

SECOND, Of the exceeding greatness of it more particularly: Wherefore
of that we must say something now.

And to know the love of Christ, which passeth knowledge. In that it
is said to pass knowledge, 'tis manifest it is exceeding great, or
greatly going beyond what can be known; for to exceed, is to go
beyond, be above, or to be out of the reach of what would comprehend
that which is so. And since the expression is absolutely indefinite,
and respecteth not the knowledge of this or the other creature
only: it is manifest, that Paul by his thus saying, challengeth
all creatures in heaven and earth to find out the bottom of this
love if they can. The love of Christ which passeth knowledge. I will
add, that forasmuch as he is indefinite also about the knowledge,
as well as about the persons knowing, it is out of doubt that he
here engageth all knowledge, in what enlargements, attainments,
improvements, and heights soever it hath, or may for ever attain
unto. It passeth knowledge (Eph 3:19).

Of the same import also is that other passage of the Apostle a
little above in the self-same chapter. I preach, saith he, among
the Gentiles the unsearchable riches of Christ: or those riches of
Christ that cannot by searching, be found out in the all of them:
The riches, the riches of his love and grace. The riches of his
love and grace towards us. "For ye know the grace of our Lord Jesus
Christ, that, though he was rich, yet for your sakes he became
poor, that ye through his poverty might be made 11 rich" (2 Cor
8:9). Ye know the grace, that is so far, and so far every believer
knows it: for that his leaving heaven and taking upon him flesh,
that he might bring us thither, is manifest to all. But yet,
all the grace that was wrapped up in that amazing condescension,
knoweth none, nor can know: for if that might be, that possibility
would be a flat contradiction to the text: "The love of Christ
which passeth knowledge." Wherefore the riches of this love
in the utmost of it, is not, cannot be known by any: let their
understanding and knowledge, be heightened and improved what it
may. Yea, and being heightened and improved, let what search there
can by it be made into this love and grace. "That which is afar
off, and exceeding deep, who can find out?" (Eccl 7:24) And that
this love of Christ is so, shall anon be made more apparent. But
at present we will proceed to particular challenges for the making
out of this, and then we will urge those reasons that will be for
the further confirmation of the whole.

First, This love passes the knowledge of the wisest saint, we now
single out the greatest proficient in this knowledge; and to confirm
this, I need go no further than to the man that spake these words;
to wit, Paul, for in his conclusion he includes himself. The love
of Christ which passeth knowledge, even my knowledge. As who should
say; though I have waded a great way in the grace of Christ, and
have as much experience of his love as any he in all the world,
yet I confess myself short, as to the fullness that is therein,
nor will I stick to conclude of any other, That "he knows nothing
yet as he ought to know" (1 Cor 8:2, 13:12).

Second, This love passeth the knowledge of all the saints, were
it all put together, we, we all, and every one, did we each of us
contribute for the manifesting of this love, what it is, the whole
of what we know, it would amount but to a broken knowledge; we know
but in part, we see darkly (1 Cor 13:9-12), we walk not by sight,
but faith (2 Cor 5:7). True, now we speak of saints on earth.

Third, But we will speak of saints in heaven; they cannot to the
utmost, know this love of Christ. For though they know more thereof
than saints on earth, because they are more in the open visions
of it, and also are more enlarged, being spirits perfect, than we
on earth. Yet, to say no more now, they do not see the rich and
unsearchable runnings out thereof unto sinners here on earth. Nor
may they there measure that, to others, by what they themselves
knew of it here. For sins, and times and persons and other
circumstances, may much alter the case, but were all the saints
on earth, and all the saints in heaven to contribute all that
they know of this love of Christ, and to put it into one sum of
knowledge, they would greatly come short of knowing the utmost of
this love, for that there is an infinite deal of this love, yet
unknown by them. 'Tis said plainly, that they on earth do not yet
know what they shall be (1 John 3:2). And as for them in heaven,
they are not yet made perfect as they shall be (Heb 11:39,40).
Besides, we find the souls under the altar, how perfect now
soever, when compared with that state they were in when with the
body (Isa 63:16); yet are not able in all points, though in glory,
to know, and so to govern themselves there without directions
(Rev 6:9-11). I say, they are not able, without directions and
instructions, to know the kinds and manner of workings of the love
of Christ towards us that dwell on earth.

Fourth, We will join with these, the angels, and when all of them,
with men, have put all and every whit of what they know of this
love of Christ together, they must come far short of reaching to,
or of understanding the utmost bound thereof. I grant, that angels
do know, in some certain parts of knowledge of the love of Christ,
more than saints on earth can know while here; but then again, I
know that even they do also learn many things of saints on earth,
which shews that themselves know also but in part (Eph 3:10);
so then, all, as yet, as to this love of Christ, and the utmost
knowledge of it, are but as so many imperfects (1 Peter 1:12), nor
can they all, put all their imperfects together, make up a perfect
knowledge of this love of Christ; for the texts do yet stand where
they did, and say, his riches are unsearchable, and his love that
which passeth knowledge. We will come now to shew you, besides
what has been already touched on.

THE REASON why this riches is unsearchable, and that love such as
passeth knowledge; and the

Reason First is, Because It is eternal. All that is eternal, has
attending of it, as to the utmost knowledge of it, a fourfold
impossibility. 1. It is without beginning. 2. It is without end.
3. It is infinite. 4. It is incomprehensible.

1. It is without beginning: That which was before the world was,
is without a beginning, but the love of Christ was before the
world.

This is evident from Proverbs the eighth, "his delights," before
God had made the world, are there said to be, "with the sons of
men." Not that we then had being, for we were as yet uncreated;
but though we had not beings created, we had being in the love and
affections of Jesus Christ. Now this love of Christ must needs,
as to the fullness of it, as to the utmost of it, be absolutely
unknown to man. Who can tell how many heart-pleasing thoughts Christ
had of us before the world began? Who can tell how much he then
was delighted in that being we had in his affections; as also, in
the consideration of our beings, believings, and being with him
afterwards.

In general we may conclude, it was great; for there seems to be
a parallel betwixt his Father's delights in him, and his delights
in us. "I was daily his delight,--any my delights were with the
sons of men" (Prov 8:22,30,31). But I say, who can tell, who can
tell altogether, what and how much the Father delighted in his
Son before the world began? Who can tell what kind of delight the
Father had in the Son before the world began? Why there seems to
be a parallel betwixt the Father's love to Christ, and Christ's
love to us; the Father's delight in Christ, and his delight in
us. Yea, Christ confirms it, saying, "As the Father hath loved me,
so have I loved you, continue ye in my love" (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. 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 pass over half
the breadth of eternity. True, I know that all enjoyments there
will be enjoyments eternal. Yea, that whatever we shall there
embrace, or what embraces we shall be embraced with, shall be
eternal; but I put a difference betwixt that which is eternal, as
to the nature, and that which is so as to the durableness thereof.
The nature of eternal things we shall enjoy, so soon as ever we
come to heaven, but the duration of eternal things, them we shall
never be able to pass through, for they are endless. So then, the
eternal love of Christ, as to the nature of it, will be perfectly
known of saints, when they shall dwell in heaven; but the endlessness
thereof they shall never attain unto. And this will be their
happiness. For could it be, that we should in heaven ever reach
the end of our blessedness: (as we should, could we reach to the
end of this love of Christ) why then, as the saying is, We should
be at the land's end, and feel the bottom of all our enjoyments.
Besides, whatsoever has an end, has a time to decay, and to
cease to be, as well as to have a time to shew forth its highest
excellencies. Wherefore, from all these considerations it is most
manifest, that the love of Christ is unsearchable, and that it
passes knowledge.

3. and 4. Now the other two things follow of course, to wit, That
this love is infinite and incomprehensible. Wherefore here is that
that still is above and beyond even those that are arrived to the
utmost of their perfections. And this, if I may so say, will keep
them in an employ, even when they are in heaven; though not an
employ that is laboursome, tiresome, burdensome, yet an employ
that is dutiful, delightful and profitable; for although the work
and worship of saints in heaven is not particularly revealed as
yet, and so "it doth not yet appear what we shall be," yet in the
general we may say, there will be that for them to do, that has
not yet by them been done, and by that work which they shall do
there, their delight will be delight unto them. The law was the
shadow and not the very image of heavenly things (Heb 10:1). The
image is an image, and not the heavenly things themselves (the
heavenly things they are saints) there shall be worship in the
heavens (Heb 9:23). Nor will this at all derogate from their glory.
The angels now wait upon God and serve him (Psa 103:20); the Son
of God, is now a minister, and waiteth upon his service in heaven
(Heb 8:1,2); some saints have been employed about service for God
after they have been in heaven (Luke 9:29-32); and why we should
be idle spectators, when we come thither, I see not reason to
believe. It may be said, "They there rest from their labours."
True, but not from their delights. All things then that once were
burdensome, whether in suffering or service, shall be done away,
and that which is delightful and pleasurable shall remain. But
then will be a time to receive, and not to work. True, if by work
you mean such as we now count work; but what if our work be there,
to receive and bless. The fishes in the sea do drink, swim and
drink. But for a further discourse of this, let that alone till
we come thither. But to come down again into the world, for now
we are talking of things aloft:

Reason Second, This love of Christ must needs be beyond our
knowledge, because we cannot possibly know the utmost of our sin.
Sin is that which sets out, and off, the knowledge of the love
of Christ. There are four things that must be spoken to for the
clearing of this. 1. The nature of sin. 2. The aggravations of sin.
3. The utmost tendencies of sin. 4. And the perfect knowledge of
all this.

1. Before we can know this love of Christ, as afore, we must
necessarily know the nature of sin, that is, what sin is, what sin
is in itself. But no man knows the nature of sin to the full; not
what sin in itself is to the full. The Apostle saith, "That sin,
[that is in itself] is exceeding sinful" (Rom 7:13). That is,
exceeding it as to its filthiness, goes beyond our knowledge: But
this is seen by the commandment. Now the reason why none can, to
the full, know the horrible nature of sin, is because none, to the
full, can know the blessed nature of the blessed God. For sin is
the opposite to God. There is nothing that seeketh absolutely,
and in its own nature to overcome, and to annihilate God, but sin,
and sin doth so. Sin is worse than the devil; he therefore that
is more afraid of the devil than of sin, knows not the badness
of sin as he ought; nor but little of the love of Jesus Christ.
He that knows not what sin would have done to the world, had not
Christ stepped betwixt those harms and it. How can he know so much
as the extent of the love of Christ in common? And he that knows
not what sin would have done to him in particular, had not Christ
the Lord, stepped in and saved, cannot know the utmost of the love
of Christ to him in particular. Sin therefore in the utmost evil
of it, cannot be known of us: so consequently the love of Christ
in the utmost goodness of it, cannot be known of us.

Besides, there are many sins committed by us, dropping from us,
and that pollute us, that we are not at all aware of; how then
should we know that love of Christ by which we are delivered from
them? Lord, "who can understand his errors?" said David (Psa
19:12). Consequently, who can understand the love that saves him
from them? moreover, he that knows the love of Christ to the full,
must also know to the full that wrath and anger of God, that like
hell itself, burneth against sinners for the sake of sin: but this
knows none. Lord, "who knoweth the power of thine anger?" said
Moses (Psa 90:11). Therefore none knows this love of Christ to
the full. The nature of sin is to get into our good, to mix itself
with our good, to lie lurking many times under the formality and
shew of good; and that so close, so cunningly, and invisibly,
that the party concerned, embraces it for virtue, and knows not
otherwise to do; and yet from this he is saved by the love of
Christ; and therefore, as was hinted but now, if a man doth not
know the nature of his wound, how should he know the nature and
excellency of the balsam that hath cured him of his wound.

2. There are the due aggravations that belong to sin, which men
are unacquainted with; it was one of the great things that the
prophets were concerned with from God towards the people, (as to
shew them their sins, so) to shew them what aggravations did belong
thereto (Jer 2, Jer 3, Eze 16).

There are sins against light, sins against knowledge, sins against
love, sins against learning, sins against threatenings, sins
against promises, vows and resolutions, sins against experience,
sins against examples of anger, and sins that have great, and
high, and strange aggravations attending of them; the which we are
ignorant of, though not altogether, yet in too great a measure.
Now if these things be so, how can the love that saveth us from
them be known or understood to the full?

Alas! our ignorance of these things is manifest by our unwillingness
to abide affliction, by our secret murmuring under the hand of
God; by our wondering why we are so chastised as we are, by our
thinking long that the affliction is no sooner removed.

Or, if our ignorance of the vileness of our actions is not manifest
this way, yet it is in our lightness under our guilt, our slight
thoughts of our doings, our slovenly doing of duties, and asking
of forgiveness after some evil or unbecoming actions. 'Tis to
no boot to be particular, the whole course of our lives doth too
fully make it manifest, that we are wonderful short in knowing
both the nature, and also the aggravations of our sins: and how
then should we know that love of Christ in its full dimensions,
by which we are saved and delivered therefrom?

3. Who knows the utmost tendencies of sin? I mean, what the least
sin driveth at, and what it would unavoidably run the sinner into.
There is not a plague, a judgment, an affliction, an evil under
heaven, that the least of our transgressions has not called for
at the hands of the great God! nay, the least sin calleth for all
the distresses that are under heaven, to fall upon the soul and
body of the sinner at once. This is plain, for that the least sin
deserveth hell; which is worse than all the plagues that are on
earth. But I say, who understandeth this? And I say again, if one
sin, the least sin deserveth all these things, what thinkest thou
do all thy sins deserve? how many judgments! how many plagues!
how many lashes with God's iron whip dost thou deserve? besides
there is hell itself, the place itself, the fire itself, the nature
of the torments, and the durableness of them, who can understand?

But this is not all, the tendencies of thy sins are to kill others.
Men, good men little think how many of their neighbours one of their
sins may kill. As, how many good men and good women do unawares,
through their uncircumspectness, drive their own children down into
the deep? (Psa 106:6,7) We will easily count them very hardhearted
sinners, that used to offer their children in sacrifice to devils;
when 'tis easy to do worse ourselves: they did but kill the body,
but we body and soul in hell, if we have not a care.

Do we know how our sins provoke God? how they grieve the Holy Ghost?
how they weaken our graces? how they spoil our prayers? how they
weaken faith? how they tempt Christ to be ashamed of us? and how
they hold back good from us? And if we know not every one of all
these things to the full, how shall we know to the full the love
of Christ which saveth us from them all?

4. Again, But who has the perfect knowledge of all these things?
I will grant that some good souls may have waded a great way in
some one, or more of them; but I know that there is not any that
thoroughly know them all. And yet the love of Christ doth save
us from all, notwithstanding all the vileness and soul-damning
virtue12 that is in them. Alas! how short are we of the knowledge
of ourselves, and of what is in us. How many are there that do
not know that man consisteth of a body made of dust, and of an
immortal soul? Yea, and how many be there of those that confess
it, that know not the constitution of either. I will add, how
many are there that profess themselves to be students of those
two parts of man, that have oftentimes proved themselves to be
but fools as to both? and I will conclude that there is not a man
under heaven that knoweth it all together: For man is "fearfully
and wonderfully made" (Psa 139:14): nor can the manner of the
union of these two parts be perfectly found out. How much more
then must we needs be at loss as to the fullness of the knowledge
of the love of Christ? But,

Reason Third, He that altogether knoweth the love of Christ, must,
precedent to that, know not only all the wiles of the devil; but
also all the plottings, contrivings and designs and attempts of
that wicked one; yea, he must know, all the times that he hath been
with God, together with all the motions that he has made that he
might have leave to fall upon us, as upon Job and Peter, to try
if he might swallow us up (Job 1 and 2, Luke 22:31). But who knows
all this? no man, no angel. For, if the heart of man be so deep,
that none, by all his actions, save God, can tell the utmost
secrets that are therein; how should the heart of angels, which
in all likelihood are deeper, be found out by any mortal man.
And yet this must be found out before we can find out the utmost
of the love of Christ to us. I conclude therefore from all these
things, that the love of Christ passeth knowledge: or that by no
means, the bottom, the utmost bounds thereof can be understood.

Reason Fourth, He that will presume to say, this love of Christ can
be to the utmost known by us, must presume to say that he knoweth
the utmost of the merits of his blood, the utmost exercise of his
patience, the utmost of his intercession, the utmost of the glory
that he has prepared and taken possession of for us. But I presume
that there is none that can know all this, therefore I may without
any fear assert, there is none that knows, that is, that knows to
the full, the other.

We come now more particularly to speak of the knowledge of the
love of Christ; we have spoken of the love of Christ; and of the
exceeding greatness of it: and now we come,

THIRD, To speak of the knowledge of it; that is to say, we will
shew

WHAT KNOWLEDGE OF CHRIST'S LOVE IS ATTAINABLE IN THIS WORLD,

under these three heads. As to this, First, It may be known as to
the nature of it. Second, It may be known in many of the degrees
of it. Third, But the greatest knowledge that we can have of it
here, is to know that it passes knowledge.

First, We may know it in the nature of it. That is, that it is
love free, divine, heavenly, everlasting, incorruptible. And this
no love is but the love of Christ; all other love is either love
corruptible, transient, mixed, or earthly. It is divine, for 'tis
the love of the holy nature of God. It is heavenly, for that it
is from above: it is everlasting, for that it has no end: it is
immortal, for that there is not the appearance of corruptibleness
in it, or likelihood of decay.

This is general knowledge, and this is common among the saints,
at leastwise in the notion of it. Though I confess, it is hard in
time of temptation, practically to hold fast the soul to all these
things. But, as I have said already, this love of Christ must be
such, because love in the root of it, is essential to his nature,
as also I have proved now, as is the root, such are the branches;
and as is the spring, such are the streams, unless the channels
in which those streams do run, should be corrupted, and so defile
it; but I know no channels through which this love of Christ is
conveyed unto us, but those made in his side, his hands, and his
feet, &c. Or those gracious promises that dropped like honey from
his holy lips, in the day of his love, in which he spake them:
and seeing his love is conveyed to us, as through those channels,
and so by the conduit of the holy and blessed spirit of God, to
our hearts, it cannot be that it should hitherto be corrupted. I
know the cisterns, to wit, our hearts, into which it is conveyed,
are unclean, and may take away much, through the damp that they
may put upon it, of the native savour and sweetness thereof. I
know also, that there are those that tread down, and muddy those
streams with their feet (Eze 34:18,19); but yet neither the love
nor the channels in which it runs, should bear the blame of this.
And I hope those that are saints indeed, will not only be preserved
to eternal life, but nourished with this that is incorruptible
unto the day of Christ. I told you before, that in the hour of
temptation, it will be hard for the soul to hold fast to these
things; that is, to the true definition of this love; for then,
or at such seasons, it will not be admitted that the love of
Christ is either transient, or mixed; but we count that we cannot
be loved long, unless something better than yet we see in us, be
found there, as an inducement to Christ to love, and to continue
to love our poor souls (Isa 64:6). But these the Christian at length
gets over; for he sees, by experience, he hath no such inducement
(Deu 9:5); also, that Christ loves freely, and not for, or because
of such poor, silly, imaginary enticements (Eze 16:60-62). Thus
therefore the love of Christ may be known, that is, in the nature
of it: it may, I say, but not easily (Eze 36:25-33). For this
knowledge is neither easily got, though got, nor easily retained,
though retained. There is nothing that Satan setteth himself more
against, than the breaking forth of the love of Christ in its
own proper native lustre. For he knows it destroys his kingdom,
which standeth in profaneness, in errors and delusions, the only
destruction of which is the knowledge of this love of Christ (2 Cor
5:14). What mean those swarms of opinions that are in the world?
what is the reason that some are carried about as clouds, with a
tempest? what mean men's waverings, men's changing, and interchanging
truth for error, and one error for another? why, this is the thing,
the devil is in it. This work is his, and he makes this ado, to
make a dust; and a dust to darken the light of the gospel withal.
And if he once attaineth to that, then farewell the true knowledge
of the love of Christ.

Also he will assault the spirits of Christians with divers and sundry
cogitations, such as shall have in them a tendency to darken the
judgment, delude the fancy, to abuse the conscience. He has an art
to metamorphose all things. He can make God seem to be to us, a
most fierce and terrible destroyer; and Christ a terrible exactor
of obedience, and most amazingly pinching of his love. He can
make supposed sins unpardonable; and unpardonable ones, appear as
virtues. He can make the law to be received for gospel, and cause
that the gospel shall be thrown away as a fable. He can persuade,
that faith is fancy, and that fancy is the best faith in the world.
Besides, he can tickle the heart with false hope of a better life
hereafter, even as if the love of Christ were there. But, as I
said before, from all these things the true love of Christ in the
right knowledge of it, delivereth those that have it shed abroad
in the heart by the Holy Ghost that he hath given (Rom 5). Wherefore
it is for this purpose that Christ biddeth us to continue in his
love (John 15:9); because the right knowledge, and faith of that
to the soul, disperseth and driveth away all such fogs, and mists
of darkness; and makes the soul to sit fast in the promise of
eternal life by him; yea, and to grow up into him who is the head,
"in all things."

Before I leave this head, I will present my reader with these
things, as helps to the knowledge of the love of Christ. I mean
the knowledge of the nature of it, and as HELPS to retain it.

Help First, Know thy self, what a vile, horrible, abominable sinner
thou art: For thou canst not know the love of Christ, before thou
knowest the badness of thy nature. "O wretched man that I am" (Rom
7:24), must be, before a man can perceive the nature of the love
of Christ. He that sees himself but little, will hardly know much
of the love of Christ: he that sees of himself nothing at all,
will hardly ever see anything of the love of Christ. But he that
sees most of what an abominable wretch he is, he is like to see
most of what is the love of Christ. All errors in doctrine take
their rise from the want of this (I mean errors in doctrine as
to justification). All the idolizing of men's virtues, and human
inventions, riseth also from the want of this. So then if a man
would be kept sure and stedfast, let him labour before all things
to know his own wretchedness. People naturally think that the
knowledge of their sins is the way to destroy them; when in very
deed, it is the first step to salvation. Now if thou wouldest
know the badness of thy self, begin in the first place to study
the law, then thy heart, and so thy life. The law thou must look
into, for that's the glass; thy heart thou must look upon, for
that's the face; thy life thou must look upon, for that's the
body of a man, as to religion (James 1:25). And without the wary
consideration of these three, 'tis not to be thought that a man
can come at the knowledge of himself, and consequently to the
knowledge of the love of Christ (James 1:26,27).

Help Second, Labour to see the emptiness, shortness, and the
pollution that cleaveth to a man's own righteousness. This also
must in some measure be known, before a man can know the nature
of the love of Christ. They that see nothing of the loathsomeness
of man's best things, will think, that the love of Christ is of
that nature as to be procured, or won, obtained or purchased by
man's good deeds. And although so much gospel light is broke forth
as to stop men's mouths from saying this, yet 'tis nothing else
but sound conviction of the vileness of man's righteousness, that
will enable men to see that the love of Christ is of that nature,
as to save a man without it; as to see that it is of that nature
as to justify him without it: I say, without it, or not at all. There
is shortness, there is hypocrisy, there is a desire of vain glory,
there is pride, there is presumption in man's own righteousness:
nor can it be without these wickednesses, when men know not the
nature of the love of Christ. Now these defile it, and make it
abominable. Yea, if there were no imperfection in it, but that
which I first did mention, to wit, shortness; how could it cover
the nakedness of him that hath it, or obtain for the man, in whole
or in part, that Christ should love, and have respect unto him.

Occasions many thou hast given thee to see the emptiness of man's
own righteousness, but all will not do unless thou hast help from
heaven: wherefore thy wisdom will be, if thou canst tell where
to find it, to lie in the way of God, that when he comes to visit
the men that wait upon him in the means of his own appointing,
thou mayest be there; if perhaps he may cast an eye of pity upon
thy desolate soul, and make thee see the things above mentioned.
That thou mayest know the nature of the love of Christ.

Help Third, If thou wouldest know the nature of this love, be much
in acquainting of thy soul with the nature of the law, and the
nature of the gospel (Gal 3:21). The which though they are not
diametrically opposite one to another, yet do propound things so
differently to man, that if he knows not where, when, and how to
take them, 'tis impossible but that he should confound them, and
in confounding of them, lose his own soul (Rom 9:31,32). The law
is a servant, both first and last, to the gospel (Rom 10:3,4): when
therefore it is made a Lord, it destroyeth: and then to be sure
it is made a Lord and Saviour of, when its dictates and commands
are depended upon for life.

Thy wisdom therefore will be to study these things distinctly, and
thoroughly; for so far as thou art ignorant of the true knowledge
of the nature of these, so far thou art ignorant of the true
knowledge of the nature of the love of Christ. Read Paul to the
Galatians, that epistle was indicted by the Holy Ghost, on purpose
to direct the soul, in, and about this very thing.

Help Fourth, The right knowledge of the nature of the love of Christ,
is obtained, and retained, by keeping of these two doctrines at an
everlasting distance as to the conscience; to wit, not suffering
the law to rule but over my outward man, not suffering the gospel
to be removed one hair's breadth from my conscience. When Christ
dwells in my heart by faith (Eph 3:17), and the moral law dwells
in my members (Col 3:5), the one to keep up peace with God, the
other to keep my conversation in a good decorum: then am I right,
and not till then.

But this will not be done without much experience, diligence, and
delight in Christ. For there is nothing that Satan more desireth,
than that the law may abide in the conscience of an awakened
Christian, and there take up the place of Christ, and faith; for
he knows if this may be obtained, the vail is presently drawn over
the face of the soul, and the heart darkened as to the knowledge
of Christ; and being darkened, the man is driven into despair of
mercy, or is put upon it to work for life (2 Cor 3:13-15). There
is therefore, as I say, much diligence required of him that will
keep these two in their places assigned them of God. I say much
diligent study of the word, diligent prayer; with diligence to
walk with God in the world. But we will pass this, and come to
the second head.

Secondly, As the love of Christ may be known in the nature of it,
so it may be known in many degrees of it. That which is knowable,
admits of degrees of knowledge: the love of Christ is knowable.
Again, that which is not possible to be known to the utmost, is
to be known, we know not how much; and therefore they that seek
to know it, should never be contented or satisfied to what degree
of the knowledge of it soever they attain; but still should be
reaching forward, because there is more to be known of it before
them. "Brethren," said Paul, "I count not myself to have apprehended,
(that is to the utmost) but this one thing I do, forgetting those
things which are behind, and reaching forth unto those things
which are before, I press towards the mark for the prize of the
high calling of God in Christ Jesus" (Phil 3:13,14). I might here
discourse of many things, since I am upon this head of reaching
after the knowledge of the love of Christ in many of the degrees
of it. But I shall content myself with few.

1. He that would know the love of Christ in several degrees of
it, must begin at his person, for in him dwells all the treasures
of wisdom and knowledge. Nay, more; In him "are hid all the
treasures of wisdom and knowledge" (Col 2:3). In him, that is, in
his person: For, for the godhead of Christ, and our nature to be
united in one person, is the highest mystery, and the first
appearance of the love of Christ by himself, to the world (1 Tim
3:16). Here I say, lie hid the treasures of wisdom, and here, to
the world, springs forth the riches of his love (John 1:14). That
the eternal word, for the salvation of sinners, should come down
from heaven and be made flesh, is an act of such condescension, a
discovery of such love, that can never to the full be found out.
Only here we may see, love in him was deep, was broad, was long,
and high: let us therefore first begin here to learn to know the
love of Christ, in the high degrees thereof.

(1.) Here, in the first place, we perceive love, in that the human
nature, the nature of man, not of angels, is taken into union with
God. Who so could consider this, as it is possible for it to be
considered, would stand amazed till he died with wonder. By this
very act of the heavenly wisdom, we have an inconceivable pledge
of the love of Christ to man: for in that he hath taken into
union with himself our nature, what doth it signify, but that he
intendeth to take into union with himself our person. For, for this
very purpose did he assume our nature. Wherefore we read that in
the flesh he took upon him, in that flesh, he died for us, the
just for the unjust, that he might bring us to God (1 Peter 3:18).

(2.) As he was made flesh, so as was said afore, he became a public
or common person for us: and hereby is perceived another degree
of his love; undertaking to do for his, what was not possible they
should do for themselves, perfecting of righteousness to the very
end of the law, and doing for us, to the reconciling of us unto
his Father, and himself (Rom 10:3,4, 3:24).

(3.) Herein also we may attain to another degree of knowledge of
his love, by understanding that he has conquered, and so disabled
our foes, that they cannot now accomplish their designed enmity
upon us (Rom 5, Eph 5:26,27): but that when Satan, death, the grave
and sin have done to his people, whatever can by them be done, we
shall be still more than conquerors, (though on our side be many
disadvantages), through him that has loved us, over them (Rom
8:37).

(4.) By this also we may yet see more of his love, in that as a
forerunner, he is gone into heaven to take possession thereof for
us (Heb 6:20): there to make ready, and to prepare for us our
summer-houses, our mansion, dwelling-places. As if we were the
lords, and he the servant! (John 14:2,3) Oh this love!

(5.) Also we may see another degree of his love, in this, that
now in his absence, he has sent the third person in the Trinity to
supply his place as another comforter of us (John 16:7, 15:26),
that we may not think he has forgot us, not be left destitute of
a revealer of truth unto us (John 14:16). Yea, he has sent him to
fortify our spirits, and to strengthen us under all adversity; and
against our enemies of what account, or degree soever (Luke 21:15).

(6.) In this also we may see yet more of the love of Christ, in
that though he is in heaven and we on earth: Nothing can happen
to his people to hurt them, but he feels it, is touched with it,
and counteth it as done unto himself: Yea, sympathizes with them,
and is afflicted, and grieved in their griefs, and their afflictions.

(7.) Another thing by which also yet more of the love of Christ
is made manifest, and so may by us be known, is this: He is now,
and has been ever since his ascension into glory, laying out himself
as high-priest for us (Heb 7:24-26), that by the improving13 of
his merits before the throne of grace, in way of intercession, he
might preserve us from the ruins that our daily infirmities would
bring upon us (Heb 8:12): yea, and make our persons and performances
acceptable in his Father's sight (Rom 5:10, 1 Peter 2:5).

(8.) We also see yet more of his love by this, that he will have
us where himself is, that we may behold and be partakers of his
glory (John 17:24). And in this degree of his love, there are many
loves.

Then he will come for us, as a bridegroom for his bride (Matt
25:6-10). Then shall a public marriage be solemnized, and eternized
betwixt him and his church (Rev 19:6,7). Then she shall be wrapped
up in his mantles and robes of glory (Col 3:4). Then they shall be
separated, and separated from other sinners, and all things that
offend shall be taken away from among them (Matt 25:31, 13:41).
Then shall they be exalted to thrones, and power of judgment;
and shall also sit in judgment on sinful men and fallen angels,
acquiescing, by virtue of authority, with their king and head,
upon them (1 Cor 6:2,3). Then or from thenceforth for ever, there
shall be no more death, sorrow, hidings of his face, or eclipsing
of their glory for ever (Luke 20:36). And thus you may see what
rounds this our Jacob's ladder hath, and how by them we may climb,
and climb, even until we are climbed up to heaven: but now we are
set again; for all the glories, all the benefits, all the blessings,
and all the good things that are laid up in heaven for these; Who
can understand?

2. A second thing whereby the love of Christ is some degrees of
it may be known, is this: That he should pass by angels and take
hold of us. Who so considereth the nature of spirits, as they are
God's workmanship, must needs confess, that as such, they have a
pre-eminency above that which is made of dust: This then was the
disparity 'twixt us and them; they being, by birth, far more noble
than we. But now, when both are fallen, and by our fall, both in
a state of condemnation, that Jesus Christ should choose to take
up us, the most inconsiderable, and pass by them, to their eternal
perdition and destruction: O love! love in a high degree to man:
For verily he took not hold of angels, but of the seed of Abraham
he took hold (Heb 2:16). Yet this is not all: In all probability
this Lord Jesus has ten times as much to do now he has undertaken
to be our Saviour, as he would have had, had he stepped over us
and taken hold on them.

(1.) He needed not to have stooped so low as to take flesh upon
him; theirs being a more noble nature.

(2.) Nor would he in all likelihood, have met with those contempts,
those scorns, those reproaches and undervaluings from them, as he
has all-along received in this his undertaking, and met with from
sinful flesh. For they were more noble than we, and would sooner
have perceived the design of grace, and so one would think more
readily have fallen in therewith, than [creatures in] such darkness
as we were, and still by sin are.

(3.) They would not have had those disadvantages as we, for that
they would not have had a tempter, a destroyer, so strong and
mighty as ours is. Alas! had God left us, and taken them, though
we should have been ever so full of envy against their salvation;
yet being but flesh, what could we have done to them to have laid
obstacles in the way of their faith and hope, as they can and do
in ours?

(4.) They, it may fairly be presumed, had they been taken, and we
left, and made partakers in our sted, while we had been shut out,
as they are, would not have put Christ so to it, now in heaven
(pray bear with the expression, because I want a better) as we by
our imperfections have done and do. Sin, methinks, would not have
so hanged in their natures as it doth in ours: their reason, and
sense, and apprehensions being more quick, and so more apt to have
been taken with this love of Christ, and by it more easily have
been sanctified.

(5.) The law which they have broken, being not so intricate, as
that against which we have offended, theirs being a commandment
with faithfulness to abide in the place in which their Creator had
set them; methinks, considering also the aptness of their natures
as angels, would not have made their complete obedience so difficult.

(6.) Nor can I imagine, but had they been taken, they, as creatures
excelling in strength, would have been more capable of rendering
these praises and blessings to God for eternal mercies, than such
poor sorry creatures as we are, could. But! "behold what manner
of love the Father hath bestowed upon us, that we should be called
the children of God" (1 John 3:1). That we, not they, that we
notwithstanding all that they have, or could have done to hinder
it, should be called the children of God.

This therefore is an high degree of the love of Jesus Christ to
us, that when we and they were fallen, he should stoop and take up
us, the more ignoble, and leave so mighty a creature in his sins
to perish.

3. A third thing whereby the love of Christ in some of the degrees
of it may be known, will be to consider more particularly the
way, and unwearied work that he hath with man to bring him to that
kingdom, that by his blood he hath obtained for him.

(1.) Man, when the Lord Jesus takes him in hand to make him partaker
of the benefit, is found an enemy to his redeemer; nor doth all
the intelligence that he has had of the grace and love of Christ
to such, mollify him at all, to wit, before the day of God's power
comes (Rom 4:5, 5:7-10). And this is a strange thing. Had man,
though he could not have come to Christ, been willing that Christ
should have come to him, it had been something; it would have shewn
that he had taken his grace to heart, and considered of it: yea,
and that he was willing to be a sharer in it. But verily here is
no such thing; man, though he has free will, yet is willing by no
means to be saved God's way, to wit, by Jesus Christ, before (as
was said before) the day of God's power comes upon him. When the
good shepherd went to look for his sheep that was lost in the
wilderness, and had found it: did it go one step homewards upon
its own legs? did not the shepherd take her and lay her upon his
shoulder, and bring her home rejoicing (Luke 15). This then is
not love only, but love to a degree.

(2.) When man is taken, and laid under the day of God's power:
When Christ is opening his ear to discipline, and speaking to him
that his heart may receive instruction; many times that poor man
is, as if the devil had found him, and not God. How frenzily he
imagines? how crossly he thinks? How ungainly he carries it under
convictions, counsels, and his present apprehension of things?
I know some are more powerfully dealt withal, and more strongly
bound at first by the world; but others more in an ordinary manner,
that the flesh, and reason may be seen, to the glory of Christ.
Yea, and where the will is made more quickly to comply with its
salvation, 'tis no thanks to the sinner at all (Job 4:18). 'Tis
the day of the power of the Lord that has made the work so soon
to appear. Therefore count this an act of love, in the height of
love; Love in a great degree (John 15:16).

(3.) When Christ Jesus has made this mad man to come to himself,
and persuaded him to be willing to accept of his salvation: yet
he may not be trusted, nor left alone, for then the corruptions
that still lie scattering up and down in his flesh will tempt him
to it, and he will be gone; yea, so desperately wicked is the flesh
of saints, that should they be left to themselves but a little
while, none knows what horrible transgressions would break out.
Proof of this we have to amazement, plentifully scattered here
and there in the word. Hence we have the patience of God, and
his gentleness so admired (2 Chron 32:21): for through that it is
that they are preserved. He that keepeth Israel neither slumbers
nor sleeps (Psa 121:4), but watches for them, and over them every
moment, for he knows else they will be hurt (Isa 27:3).

(4.) Yea, notwithstanding this, how often are saints found playing
truant, and lurking like thieves in one hole or other. Now, in
the guilt of backsliding by the power of this, and then in filth
by the power of that corruption (Jer 2:26). Yea, and when found in
such decayings, and under such revoltings from God, how commonly
do they hide their sin with Adam, and David, even until their
Saviour fireth out of their mouths a confession of the truth of
their naughtiness. "When I keep silence," said David, (and yet he
chose to keep silence after he had committed his wickedness) "my
bones waxed old through my roaring all the day long. For day and
night thy hand was heavy upon me, my moisture is turned into the
drought of summer" (Psa 32:3,4). but why didst thou not confess
what thou hadst done then? So I did, saith he, at last, and thou
forgavest the iniquity of my sin (verse 5).

(5.) When the sins of saints are so visible and apparent to others,
that God for the vindication of his name and honour must punish
them in the sight of others; yea, must do it, as he is just: Yet
then for Christ's sake, he waveth such judgments, and refuseth to
inflict such punishments as naturally tend to their destruction,
and chooseth to chastise them with such rods and scourges, as may
do them good in the end; and that they may not be condemned with
the world (1 Cor 11:31,32). Wherefore the Lord loves them, and
they are blessed, whom he chasteneth and teacheth out of his law
(Heb 12:5-8, Psa 94:12). And these things are love to a degree.

(6.) That Christ should supply out of his fullness the beginnings
of grace in our souls, and carry on that work of so great concern,
and that which at times we have so little esteem of, is none of
the least of the aggravations of the love of Christ to his people.
And this work is as common as any of the works of Christ, and
as necessary to our salvation, as is his righteousness, and the
imputation thereof to our justification: For else how could we
hold out to the end (Matt 24:13); and yet none else can be saved.

(7.) And that the love of Christ should be such to us that he
will thus act, thus do to, and for us, with gladness; (as afore
is manifest by the parable of the lost sheep) is another degree
of his love towards us: And such an one too, as is none of the
lowest rate. I have seen hot love, soon cold; and love that has
continued to act, yet act towards the end, as the man that by
running, and has run himself off his legs, pants, and can hardly
run any longer: but I never saw love like the love of Christ, who
as a giant, and bridegroom coming out of his chamber, and as a
strong man, rejoiceth to run his race (Psa 19:5). Loving higher
and higher, stronger and stronger, I mean as to the lettings out
of love, for he reserveth the best wine even till the last (John
2:10).

(8.) I will conclude with this, that his love may be known in many
degrees of it, by that sort of sinners whose salvation he most
rejoiceth in, and that is, in the salvation of the sinners that are
of the biggest size: Great sinners, Jerusalem sinners, Samaritan
sinners, publican sinners. I might urge moreover, how he hath
proportioned invitations, promises and examples of his love, for
the encouragement and support of those whose souls would trust in
him: By which also great degrees of his love may be understood.
But we will come now to the third thing that was propounded.

Thirdly, But the greatest attainment that as to the understanding
of the love of Christ, we can arrive to here, is to know that
it passes knowledge: And to know the love of Christ that passeth
knowledge. This truth discovereth itself,

1. By the text itself, for the Apostle here, in this prayer of his
for the Ephesians, doth not only desire that they may know, but
describeth that thing which he prays they may know, by this term,
It passeth knowledge. And to know the love of Christ which passeth
knowledge. As our reason and carnal imagination will be rudely,
and unduly tampering with any thing of Christ, so more especially
with the love and kindness of Christ: Judging and concluding that
just such it is, and none other, as may be apprehended by them:
Yea, and will have a belief that just so, and no otherwise are
the dimensions of this love; nor can it save beyond our carnal
conceptions of it. Saying to the soul as Pharaoh once did to Israel
in another case: "Let the Lord be with you as I shall" (judge it
meet he should) "let you go." We think Christ loves us no more
than we do think he can, and so conclude that his love is such as
may by us be comprehended, or known to the utmost bounds thereof.
But these are false conceptions, and this love of Christ that
we think is such, is indeed none of the love of Christ, but a
false image thereof, set before our eyes. I speak not now of weak
knowledge, but of foolish and bold conclusions. A man through
unbelief may think that Christ has no love for him, and yet Christ
may love him with a love that passeth knowledge. But when men in
the common course of their profession, will be always terminating
here, that they know how, and how far Christ can love, and
will thence be bold to conclude of their own safety, and of the
loss and ruin of all that are not in the same notions, opinions,
formalities, or judgments as they: this is the worst and greatest
of all. The text therefore, to rectify those false and erroneous
conclusions, says, It is a love that passeth knowledge.

And it will be worth our observation to take notice that men,
erroneous men, do not put these limits so commonly to the Father
and his love, as [to] the Son and his. Hence you have some that
boast that God can save some who have not the knowledge of the
person of the mediator Jesus Christ the righteous; as the heathens
that have, and still do make a great improvement of the law and
light of nature: crying out with disdain against the narrowness,
rigidness, censoriousness, and pride of those that think the
contrary. Being not ashamed all the while to eclipse, to degrade,
to lessen and undervalue the love of Jesus Christ; making of him
and his undertakings, to offer himself a sacrifice to appease the
justice of God for our sins, but a thing indifferent, and in its
own nature but as other smaller matters.

But all this while the devil knows full well at what game he plays,
for he knows that without Christ, without faith in his blood, there
is no remission of sins. Wherefore, saith he, let these men talk
what they will of the greatness of the love of God as creator, so
they sleight and undervalue the love of Christ as mediator. And
yet it is worth our consideration, that the greatness of the love
of God is most expressed in his giving of Christ to be a Saviour,
and in bestowing his benefits upon us that we may be happy through
him.

But to return, The love of Christ that is so indeed, is love that
passeth knowledge: and the best and highest of our knowledge of
it is, that we know it to be such.

2. Because I find that at this point, the great men of God, of old,
were wont to stop, be set, and beyond which they could not pass.
'Twas this that made Moses wonder (Deu 4:31-34). 'Twas this that
made David cry out, How great and wonderful are the works of God?
"thy thoughts to usward: they cannot be reckoned up in order unto
thee: If I would declare and speak of them, they are more than
can be numbered" (Psa 40:5). And again, "How precious also are thy
thoughts unto me, O God! how great is the sum of them! If I should
count them, they are more in number than the sand" (Psa 139:17,18).
And a little before, "such knowledge is too wonderful for me"
(verse 6). Isaiah saith, there hath not entered into the heart of
man what God has prepared for them that wait for him (Isa 64:4).
Ezekiel says, this is the river that cannot be passed over (47:5):
And Micah to the sea, (7:19) and Zechariah to a fountain, hath
compared this unsearchable love (13:1). Wherefore the Apostle's
position, That the love of Christ is that which passeth knowledge,
is a truth not to be doubted of: Consequently, to know this, and
that it is such, is the farthest that we can go. This is to justify
God, who has said it, and to magnify the Son, who has loved us
with such a love: And the contrary is to dishonour him, to lessen
him, and to make him a deficient Saviour. For suppose this should
be true, that thou couldest to the utmost comprehend this love;
yet unless, by thy knowledge thou canst comprehend beyond all
evil of sin, or beyond what any man sins, who shall be saved, can
spread themselves or infect: Thou must leave some pardonable man
in an unpardonable condition. For that thou canst comprehend this
love, and yet canst not comprehend that sin. This makes Christ a
deficient Saviour. Besides, if thou comprehendest truly; the word
that says, it passeth knowledge, hast lost its sanctity, its truth.

It must therefore be, that this love passeth knowledge; and that
the highest pitch that a man by knowledge can attain unto, as to
this, is to know that it passeth knowledge. My reason is, for that
all degrees of love, be they never so high, or many, and high, yet,
if we can comprehend them, rest in the bowels of our knowledge,
for that only which is beyond us, is that which passeth knowledge.
That which we can reach, cannot be the highest: And if a man
thinks there is nothing beyond what he can reach, he has no more
knowledge as to that: but if he knows that together with what he
hath already reached, there is that which he cannot reach, before
[him]; then he has a knowledge for that also, even a knowledge, that
it passeth knowledge. 'Tis true a man that thus knoweth may have
divers conjectures about that thing that is beyond his knowledge. Yea,
in reason it will be so, because he knows that there is something
yet before him: But since the thing itself is truly beyond his
knowledge, none of his conjectures about that thing may be counted
knowledge. Or suppose a man that thus conjectureth, should hit
right as to what he now conjectures; his right hitting about that
thing may not be called knowledge: It is as yet to him but as an
uncertain guess, and is still beyond this knowledge.

Quest. But, may some say, what good will it do a man to know that
the love of Christ passeth knowledge? one would think that it should
do one more good to believe that the knowledge of the whole love
of Christ might be attainable.

Answer. That there is an advantage in knowing that the love of
Christ passeth knowledge; must not be questioned, for that the
Apostle saith it doth (2 Tim 3:16). For to know what the holy word
affirms, is profitable: nor would he pray that we might know that
which passeth knowledge, were there not by our knowing of it, some
help to be administered. But to shew you some of the advantages
that will come to us by knowing that the love of Christ passeth
knowledge.

(1.) By knowing of this a child of God has in reserve for himself,
at a day, when all that he otherwise knows, may be taken from him
through the power of temptation. Sometimes a good man may be so
put to it, that all that he knows comprehensively may be taken from
him: to wit, the knowledge of the truth of his faith, or that he
has the grace of God in him, or the like, that I say may be taken
from him. Now if at this time, he knows the love of Christ that
passeth knowledge, he knows a way in all probability to be recovered
again. For if Christ Jesus loves with a love that passeth knowledge:
then, saith the soul, that is thus in the dark, he may love me
yet, for ought I know, for I know that he loves with a love that
passeth knowledge; and therefore I will not utterly despond. Yea,
if Satan should attempt to question whether ever Christ Jesus will
look upon me or no: the answer is, if I know the love that passes
knowledge: But he may look upon me, (O, Satan) yea, and love,
and save me too, for ought I poor sinner know; for he loves with
a love that passeth knowledge. If I be fallen into sin that lies
hard upon me, and my conscience fears, that for this there is no
forgiveness. The help for a stay from utter despair is at hand:
but there may, say I, for Christ loves, with a love that passeth
knowledge. If Satan would dissuade me from praying to God,
by suggesting as if Christ would not regard the stammering, and
chattering prayer of mine. The answer is ready, but he may regard
for ought I know; for he loves with a love that passeth knowledge.
If the tempter doth suggest that thy trials, and troubles, and
afflictions, are so many, that it is to be thought thou shall
never get beyond them. The answer is near, but for ought we know,
Christ may carry me through them all, for he loves with a love
that passeth knowledge. Thus I say, is relief at hand, and a help
in reserve for the tempted, let their temptations be what they will.
This therefore is the weapon that will baffle the devil when all
other weapons fail; for ought I know, Christ may save me, for he
loves with a love that passeth knowledge. Yea, suppose he should
drive me to the worst of fears, and that is to doubt that I
neither have nor shall have for ever the grace of God in my soul.
The answer is at hand, but I have or may have it, for Christ
loves with a love that passeth knowledge. Thus therefore you may
see that in this prayer of Paul, there is a great deal of good.
He prays, when he prays that we might know the love of Christ that
passeth knowledge: that we may have a help at hand, and relief
against all the horrible temptations of the devil. For this is a
help at hand, a help that is ready to fall in with us, if there
be yet remaining with us, but the least grain of right reasoning
according to the nature of things. For if it be objected against
a man that he is poor, because he has but a groat in his pocket;
yet if he has an unknown deal of money in his trunks, how easy
is it for him to recover himself from that slander, by returning
the knowledge of what he has, upon the objector. This is the case,
and thus it is, and will be with them that know the love of Christ
that passeth knowledge. Wherefore,

(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
that we 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 this is the case in hand. There is a Christian
that 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 are likeliest to
live most like a Christian, that is, like a spiritual prince, and
like him that possesseth all things? which has most advantage to
live in godly largeness of heart, and is most at liberty in his
mind? which of these two have the greatest advantage to believe,
and the greatest engagements laid upon him to love the Lord Jesus?
which of these have 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 which passeth knowledge. In my father's house is bread enough
and to spare, was that that 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 begot in Christians a greater desire to
press forwards to that which is before them (Phil 3:12-21). What
is the reason of 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 knowledge 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 knowledge of what he
already has, be 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 knows already, who is indued with the
most perfect knowledge, that man here may have. 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 be 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 that is absolutely unknowable, as to the utmost
bound thereof because it is eternal, will be yet 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.

(4.) The love that passeth knowledge. The knowledge of that is a
very fruitful knowledge. It cannot be, but it must be fruitful.
Some knowledge is empty, and alone, not attended with that good,
and with those blessings wherewith this knowledge is attended. Did
I say, it is fruitful? I will add, it is attended with the best
fruit; it yieldeth the best wine: It fills the soul with all the
fullness of God. "And to know the love of Christ which passeth
knowledge, that ye may be filled with all the fullness of God."
God is in Christ, and makes himself known to us by the love of
Christ. "Whosoever transgresseth, and abideth not in the doctrine
of Christ, hath not God," for God is not to be found nor enjoyed,
but in him, consequently, he that hath, and abideth in the doctrine
of Christ, "hath both the Father and the Son" (2 John 9). Now,
since there are degrees of knowledge of this doctrine, and since
the highest degree of the knowledge of him, is to know that he
has a Love that passeth knowledge, it follows, that if he that
has the least saving knowledge of this doctrine, hath God; he that
hath the largest knowledge of it, has God much more, or, according
to the text, is filled with all the fullness of God. What this
fullness of God should be, is best gathered from such sayings of
the Holy Ghost, as come nearest to this, in language, filled,

Full of goodness (Rom 15:14).

Full of faith (Acts 6:5).

Full of the Holy Ghost (Acts 7:55).

Full of assurance of faith (Heb 10:22).

Full of assurance of hope (Heb 6:11).

Full of joy unspeakable, and full of glory (1 Peter 1:8).

Full of joy (1 John 1:4).

Full of good works (Acts 11:36).

Being filled with the knowledge of his will (Col 1:9).

Being filled with the spirit (Eph 5:18).

Filled with the fruits of righteousness, which are by Jesus Christ
unto the glory and praise of God (Phil 4:11). These things to be
sure are included either for the cause or effect of this fullness.
The cause they cannot be, for that is God's, by his Holy Spirit.
The effects therefore they are, for wherever God dwells in the
degree intended in the text, there is shewn in an eminent manner,
by these things, "what is the riches of the glory of his inheritance
in the saints" (Eph 1:18). But these things dwell not in that
measure specified by the text, in any, but those who know the love
of Christ which passeth knowledge.

But what a man is he that is filled with all these things! or that
is, as we have it in the text, "filled with all the fullness of
God!" Such men are, at this day, wanting in the churches. These
are the men that sweeten churches, and that bring glory to God
and to religion. And knowledge will make us such, such knowledge
as the Apostle here speaketh of.14 I have now done, when I have
spoken something by way of USE unto you, from what hath been said.
And,

Use First, Is there such breadth, and length, and depth, and
height in God, for us? And is there toward us love in Christ that
passeth knowledge? Then this shews us, not only the greatness of
the majesty of the Father and the Son, but the great good will
that is in their heart to them that receive their word.

God has engaged the breadth, and length and depth, and height of
the love, the wisdom, the power, and truth that is in himself, for
us; and Christ has loved us with a love that passeth knowledge.
We may well say, "Who is like thee, O Lord, among the gods?" (Exo
15:11). Or, as another prophet has it, "Who is a God like unto
thee, that pardoneth iniquity, and passeth by the transgression
of the remnant of his heritage? he retaineth not his anger for
ever: because he delighteth in mercy" (Micah 7:18). Yea, no words
can sufficiently set forth the greatness of this love of God and
his Son to us poor miserable sinners.

Use Second, Is there so great a heart for love, towards us, both
in the Father and in the Son? Then let us be much in the study
and search after the greatness of this love. This is the sweetest
study that a man can devote himself unto; because it is the study
of the love of God and of Christ to man. Studies that yield far
less profit than this, how close are they pursued, by some who
have adapted themselves thereunto? Men do not use to count telling
over of their money burdensome to them, nor yet the recounting of
their grounds, their herds, and their flocks, when they increase.
Why? the study of the unsearchable love of God in Christ to man,
is better in itself, and yields more sweetness to the soul of
man, than can ten thousand such things as but now are mentioned.
I know the wise men of this world, of whom there are many, will
say as to what I now press you unto; Who can shew us any good in
it? But Lord, lift thou up the light of thy countenance upon us.
Thou hast put gladness in my heart, more than in the time that
their corn and their wine increaseth (Psa 4:6,7). David also said
that his meditation on the Lord should be sweet. Oh, there is in
God and in his Son, that kindness for the sons of men, that, did
they know it, they would like to retain the knowledge of it in
their hearts. They would cry out as she did of old; "Set me as a
seal upon thy heart, as a seal upon thine arm: For love is strong
as death" (Song 8:6,7). Every part, crumb, grain, or scrap of this
knowledge, is to a Christian, as drops of honey are to sweet-palated
children, worth the gathering up, worth the putting to the taste
to be relished. Yea, David says of the word which is the ground
of knowledge: "It is sweeter than honey or the honey-comb. More,"
saith he, "to be desired are they than gold; yea, than much fine
gold; sweeter also than honey or the honey-comb" (Psa 19:10). Why
then do not Christians devote themselves to the meditation of this
so heavenly, so goodly, so sweet, and so comfortable a thing, that
yieldeth such advantage to the soul? The reason is, these things
are talked of, but not believed: did men believe what they say,
when they speak so largely of the love of God, and the love of
Jesus Christ, they would, they could not but meditate upon it.
There are so many wonders in it, and men love to think of wonders.
There is so much profit in it, and men love to think of that
which yields them profit. But, as I said, the belief of things is
wanting. Belief of a thing will have strong effects, whether the
ground for it be true, or false. As suppose one of you should,
when you are at a neighbour's house, believe that your own house
is on fire, whilst your children are fast asleep in bed, though
indeed there were no such thing; I will appeal to any of you if
this belief would not make notable work with and upon your hearts.
Let a man believe he shall be damned, though afterwards it is
evident he believed a lie, yet what work did that belief make in
that man's heart; even so, and much more, the belief of heavenly
things will work, because true and great, and most good; also,
where they are indeed believed, their evidence is managed upon
their spirit, by the power and glory of the Holy Ghost itself:
Wherefore let us study these things.

Use Third, Let us cast ourselves upon this love. No greater
encouragement can be given us, than what is in the text and about
it. It is great, it is love that passeth knowledge. Men that are
sensible of danger, are glad when they hear of such helps upon
which they may boldly venture for escape. Why such an help and
relief, the text helpeth trembling and fearful consciences to.
Fear and trembling as to misery hereafter, can flow but from what
we know, feel, or imagine: but the text speaks of a love that
is beyond that we can know, feel, or imagine, even of a love
that passeth knowledge; consequently of a love that goes beyond
all these. Besides, the Apostle's conclusion upon this subject,
plainly makes it manifest that this meaning which I have put upon
the text, is the mind of the Holy Ghost. "Now unto him," saith
he, "that is able to do exceeding abundantly above all that we ask
or think, according to the power that worketh in us, unto him be
glory in the church by Christ Jesus, throughout all ages, world
without end. Amen" (Eph 3:20,21). What can be more plain? what
can be more full? What can be more suitable to the most desponding
spirit in any man? He can do more than thou knowest he will. He
can do more than thou thinkest he can. What dost thou think? why,
I think, saith the sinner, that I am cast away. Well, but there
are worse thoughts than these, therefore think again. Why, saith
the sinner, I think that my sins are as many as the sins of all
the world. Indeed this is a very black thought, but there are worse
thoughts than this, therefore prithee think again. Why, I think,
saith the sinner, that God is not able to pardon all my sins. Ay,
now thou hast thought indeed. For this thought makes thee look
more like a devil than a man, and yet because thou art a man and
not a devil, see the condescension and the boundlessness of the
love of thy God. He is able to do above all that we think! Couldest
thou (sinner) if thou hadst been allowed, thyself express what thou
wouldest have expressed, the greatness of the love thou wantest,
with words that could have suited thee better? for 'tis not said
he can do above what we think, meaning our thinking at present,
but above all we can think, meaning above the worst and most
soul-dejecting thoughts that we have at any time. Sometimes the
dejected have worse thoughts than at other times they have. Well,
take them at their worst times, at times when they think, and
think, till they think themselves down into the very pangs of hell;
yet this word of the grace of God, is above them, and shews that
he can yet recover and save these miserable people. And now I am
upon this subject, I will a little further walk and travel with
the desponding ones, and will put a few words in their mouths for
their help against temptations that may come upon them hereafter.
For as Satan follows such now, with charges and applications of
guilt, so he may follow them with interrogatories and appeals:
for he can tell how by appeals, as well as by charging of sin,
to sink and drown the sinner whose soul he has leave to engage.
Suppose therefore that some distressed man or woman, should after
this way be engaged, and Satan should with his interrogatories,
and appeals be busy with them to drive them to desperation; the
text last mentioned, to say nothing of the subject of our discourse,
yields plenty of help for the relief of such an one. Says Satan,
dost thou not know that thou hast horribly sinned? yes, says the
soul, I do. Says Satan, dost thou not know, that thou art one of
the vilest in all the pack of professors? yes, says the soul, I
do. Says Satan, doth not thy conscience tell thee that thou art
and hast been more base than any of thy fellows can imagine thee
to be? Yes, says the soul; my conscience tells me so. Well, saith
Satan, now will I come upon thee with my appeals. Art thou not a
graceless wretch? Yes. Hast thou an heart to be sorry for this
wickedness? No, not as I should. And albeit, saith Satan, thou prayest
sometimes, yet is not thy heart possessed with a belief that God
will not regard thee? yes, says the sinner. Why then despair, and
go hang thyself, saith the devil. And now we are at the end of
the thing designed and driven at by Satan. But what shall I now
do, saith the sinner; I answer, take up the words of the text
against him, Christ loves with a love that passeth knowledge, and
answereth him farther, saying Satan, though I cannot think that
God loves me; though I cannot think that God will save me; yet I
will not yield to thee: for God can do more than I think he can.
And whereas thou appealest unto me, if whether when I pray, my
heart is not possessed with unbelief that God will not regard me;
that shall not sink me neither: for God can do abundantly above
what I ask or think. Thus this text helpeth, where obstructions
are put in against our believing, and thereby casting ourselves
upon the love of God in Christ for salvation.

And yet this is not all, for the text is yet more full: "He is
able to do abundantly more," yea, "exceeding abundantly more," or
"above all that we ask or think." It is a text made up of words
picked and packed together by the wisdom of God, picked and packed
together on purpose for the succour and relief of the tempted, that
they may when in the midst of their distresses, cast themselves
upon the Lord their God. He can do abundantly more than we a

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