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The By J O H N.B U N Y A N. 1692. Published four years after John Bunyan's death. |
But to come to the
SECOND PART OF THE TEXT.
ND 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?
(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 virtue[12] 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.
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