Works of John Bunyan Volume II Part 5

(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 G.o.d 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 G.o.d" (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 G.o.d.

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 ign.o.ble, 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 G.o.d'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 G.o.d's way, to wit, by Jesus Christ, before (as was said before) the day of G.o.d'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 G.o.d'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 G.o.d. 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 G.o.d, 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 G.o.d, 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 G.o.d 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 pa.s.ses knowledge: And to know the love of Christ that pa.s.seth 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 pa.s.seth knowledge. And to know the love of Christ which pa.s.seth 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 pa.s.seth 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 pa.s.seth 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 pa.s.seth 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 G.o.d, of old, were wont to stop, be set, and beyond which they could not pa.s.s.

'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 G.o.d?

"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 G.o.d! 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 G.o.d has prepared for them that wait for him (Isa 64:4).

Ezekiel says, this is the river that cannot be pa.s.sed 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 pa.s.seth 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 G.o.d, 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 pa.s.seth knowledge, hast lost its sanct.i.ty, its truth.

It must therefore be, that this love pa.s.seth knowledge; and that the highest pitch that a man by knowledge can attain unto, as to this, is to know that it pa.s.seth 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 pa.s.seth 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 pa.s.seth 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 pa.s.seth 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 pa.s.seth 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 pa.s.seth 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 pa.s.seth knowledge.

(1.) By knowing of this a child of G.o.d 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 G.o.d 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 pa.s.seth knowledge, he knows a way in all probability to be recovered again. For if Christ Jesus loves with a love that pa.s.seth 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 pa.s.seth 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 pa.s.ses 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 pa.s.seth 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 pa.s.seth knowledge. If Satan would dissuade me from praying to G.o.d, 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 pa.s.seth 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 pa.s.seth 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 pa.s.seth 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 G.o.d in my soul.

The answer is at hand, but I have or may have it, for Christ loves with a love that pa.s.seth 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 pa.s.seth 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 pa.s.seth 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 pa.s.seth knowledge. There is another Christian, and he knows Christ, as the first, but withal, he also knows him as to his love that pa.s.seth 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 G.o.dly 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 pa.s.seth 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 G.o.d, "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 pa.s.seth 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 G.o.d 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 pa.s.seth 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 pa.s.seth 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 G.o.d. "And to know the love of Christ which pa.s.seth knowledge, that ye may be filled with all the fullness of G.o.d."

G.o.d 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 G.o.d," for G.o.d 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 pa.s.seth knowledge, it follows, that if he that has the least saving knowledge of this doctrine, hath G.o.d; he that hath the largest knowledge of it, has G.o.d much more, or, according to the text, is filled with all the fullness of G.o.d. What this fullness of G.o.d 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 a.s.surance of faith (Heb 10:22).

Full of a.s.surance of hope (Heb 6:11).