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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. |
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.
irst, 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 improving[13] 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]
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