THE
SAINTS’ KNOWLEDGE OF CHRIST’S LOVE;
OR,
THE UNSEARCHABLE
RICHES
OF CHRIST.
BY
JOHN BUNYAN
PREFATORY REMARKS BY THE EDITOR.
This treatise is one of those
ten distinct works, which the author had prepared for the press, when he was so
suddenly summoned to the Celestial City. Well did his friends in the ministry,
Ebenezer Chandler and John Wilson, call it “an excellent manuscript, calculated
to assist the Christian that would grow in grace, and to win others over to
Jesus Christ.”
It was first published, with a
selection of Bunyan’s Works in a folio volume, in 1692, about four years after
the author’s decease; and although it is a treatise exhibiting very deep
research and calculated for extensive usefulness, it does not appear ever to
have been published as a separate volume. Like all other of his works, it is original;
no one before him treated this subject with such profound depth of thought, nor
with such clear Christian philosophy.
The revered John Bunyan proves
in this, as in all other of his works, that he was a real and not a pretended
descendant from the apostles,—he breathes their spirit—he knew his Master’s
work, and faithfully discharged his solemn requirements. His object was as pure
as it was apparent; to preach not himself, but Christ Jesus his Lord. One
desire appears to have influenced him in writing all his works—that of
shrinking back and hiding himself behind his Master, while exhibiting the
unsearchable, Divine, eternal riches of His grace.
This treatise is admirably
adapted to warn the thoughtless—break the stony heart—convince the
wavering—cherish the young inquirer—strengthen the saint in his pilgrimage, and
arm him for the good fight of faith—and comfort the dejected, doubting,
despairing Christian. It abounds with ardent sympathy for the broken-hearted, a
cordial suited to every wounded conscience; while, at the same time, it
thunders in awful judgment upon the impenitent and the hypocritical professor:
wonders of grace to God belong, for all these blessings form but a small part
of the unsearchable riches.
The reader should keep in his
recollection, that this treatise was originally conceived for the pulpit; and
afterwards, probably with great additions, written for the press. This will
account for the divisions and sub-divisions, intended to assist a hearer’s
memory; or to enable a ready writer, by taking notes of each part, to digest
prayerfully in private, what he had heard in the public ministry of the word,—a
practice productive of great good to individuals, and by which families may be
much profited while conversing upon the truths publicly taught in the church;
instead of what Bunyan would have justly called, frothy conversation about the
dress or appearances of their fellow-worshippers.
This discourse has been
published in every edition of the works of our great author, but, most strangely,
the references to Scripture are omitted in all the editions since that of 1737.
Bunyan’s anxiety at every step of this momentous inquiry is to shew a “thus
saith the Lord,” in proof of every assertion. In this treatise only, there are
nearly four hundred and forty distinct references to the holy oracles.
These are all carefully restored, and have been collated with the standard
text, for want of which some imperfections had crept in, even to the old
editions; and where the author preferred the Genevan or Puritan version, it is
shewn by a note at the foot of the page.
To point out beauties in such a
discourse, is to point to the whole treatise—it is all admirable; a solemn
earnestness is found in every sentence; even where Bunyan modestly differs with
many excellent divines, when treating upon the sufferings of the Saviour,
between the period of his crucifixion and of his resurrection: this is worthy
of our prayerful consideration; ever keeping in remembrance those deeply
impressive—those awfully triumphant words of our Lord, “It is finished.”
The catholic spirit, which so
pervaded the mind of Bunyan, appears conspicuously in this discourse; and
whatever bitter controversy this spirit occasioned him, it ought to be
impressed upon the heart of every Christian professor. It is a liberality which
shines more brightly, as reflected by one, whose religious education was drawn solely
from the pure fountain of truth—the holy oracles; and however unlettered he
was, as to polite literature or the learned languages, his Christian liberality
can no more be enlightened by the niggard spirit of learned sectarians, than
the sun could be illuminated by a rush-light. The inquiry was then, as, alas,
it is too frequent now, Are there many that be saved? forgetful of the Saviour’s
answer and just rebuke, What is that to thee, follow thou me,
seek thine own salvation. The inquiry is pursued a step farther, “Can
those who differ with me be saved?” Hear the reply of one so honest and
so fully imbued with the Scriptures, into the truths of which his spirit had
been baptized, “A man, through unbelief, may think that Christ has no love to
him; and yet Christ may love him, with a love that passeth knowledge. But when
men, in the common course of their profession, will be always terminating here,
that they know how, and how far, Christ can love; and will thence be bold to
conclude of their own safety, and of the loss and ruin of all that are not in
the same notions, opinions, formalities, or judgment, as they.
This is the worst [pride] and greatest of all [delusions]. The
text, therefore, to rectify those false and erroneous conclusions, says, [the
love of Christ] is a love that passeth knowledge.”
Throughout the whole, there is a
continued effort to comfort the sincere, but doubting, Christian. “Does Satan
suggest that God will not hear your stammering and chattering prayers? Does
Satan suggest that thy trials, and troubles, and afflictions, are so many that
you shall never get beyond them?—relief is at hand, for Christ loves thee with
a love that passeth knowledge. This is a weapon that will baffle the devil,
when all other weapons fail.”
The practical application of
these soul-encouraging truths is, “To walk in love—filled with all the fullness
of God.” Bunyan has, in enforcing this duty, a very remarkable expression,
“these are the men that sweeten the churches, and bring glory to God and
to religion. Why should anything have my heart but God, but Christ? He loves
me, he loves me with love that passeth knowledge, and I will love him. His love
stripped him of all for my sake; Lord, let my love strip me of all for thy
sake. I am a son of love, an object of love, a monument of love; of free love,
of distinguishing love, of peculiar love, and of love that passeth knowledge:
and why should not I walk in love—in love to God, in love to man, in holy love,
in love unfeigned?”
And will our ministering elders
bear with me in respectfully and affectionately commending to them John Bunyan,
as an example of devotedness to his Master’s service; of humble walking with
God, of tender faithfulness to the souls of men, of holy fervour? Under such a
course of sermons as this treatise would make, how attentively would our
children listen with reverence to the voice of truth, and with a Divine
blessing our earthen vessels would be replenished with heavenly treasure. It is
delightful to read the testimony of Bunyan’s ministerial friends, of various
denominations, when recording his extensive usefulness. His works do follow
him. And upon reading of them, we cannot wonder when we hear, that on a
week-day morning, in the depth of winter, long before daylight, the inclemency
of frost and snow was braved by crowded assemblies of hungry and thirsty souls,
who eagerly listened to hear him proclaim “The Saints’ Knowledge of Christ’s
Love, or the unsearchable riches of Christ—which passeth knowledge.”
May the effectual blessing of
the Holy Spirit attend the reading, as it did the preaching, of these
soul-saving truths.
HACKNEY, Oct., 1848.
GEO. OFFOR.
THE
SAINTS’ KNOWLEDGE OF CHRIST’S LOVE.
“THAT
YE - - - MAY BE ABLE TO COMPREHEND WITH ALL SAINTS, WHAT IS THE BREADTH,
AND LENGTH, AND DEPTH, AND HEIGHT; AND TO KNOW THE LOVE OF CHRIST, WHICH
PASSETH KNOWLEDGE.”
—EPHESIANS
3:18,19.
The Apostle having, in the first
chapter, treated of the doctrine of election, and in the second, of the
reconciling of the Gentiles with the Jews to the Father, by his Son, through
the preaching of the gospel; comes in the third chapter to shew that that
also was, as that of election, determined before the world began. Now lest the
afflictions that attend the gospel should, by its raging among these Ephesians,
darken the glory of these things unto them; therefore he makes here a brief
repetition and explanation, to the end they might be supported and made live
above them. He also joins thereto a fervent prayer for them, that God would let
them see in the spirit and faith, how they, by God and by Christ, are secured
from the evil of the worst that might come upon them. “For this cause I bow my
knees unto the Father of our Lord Jesus Christ, of whom the whole family in
heaven and earth is named; that he would grant you, according to the riches of
his glory, to be strengthened with might by his Spirit in the inner man; that
Christ may dwell in your hearts by faith; that ye, being rooted and grounded in
love, may be able to comprehend with all saints, what is the breadth,
and length, and depth, and height; and to know the love of Christ, which
passeth knowledge,” &c. Knowing, that their deep understanding what good by
these were reserved for them, they would never be discouraged, whatever
troubles should attend their profession.
BREADTH, and LENGTH, and DEPTH,
and HEIGHT, are words that in themselves are both ambiguous, and to wonderment;
ambiguous, because unexplained, and to wonderment, because they carry in them
an unexpressible something; and that something that which far out-goes
all those things that can be found in this world. The Apostle here was under a
spiritual surprise, for while meditating and writing, he was caught: The
strength and glory of the truths that he was endeavouring to fasten upon the
people to whom he wrote, took him away into their glory, beyond what could to
the full be uttered. Besides, many times things are thus expressed, on purpose
to command attention, a stop and pause in the mind about them; and to divert,
by their greatness, the heart from the world, unto which they naturally are so
inclined. Also, truths are often delivered to us, like wheat in full ears, to
the end we should rub them out before we eat them, and take pains about
them, before we have the comfort of them.
BREADTH, LENGTH, DEPTH, and
HEIGHT. In my attempting to open these words, I will give you, some that are of
the same kind. And then show you, First, The reasons of them; and then also,
Secondly, Something of their fullness.
Those of the same kind, are used
sometimes to shew us the power, force, and subtilty of the enemies of God’s
Church, (Dan 4:11, Rom 8:38,39). But,
[Sometimes] Most properly to
shew us the infinite and unsearchable greatness of God, (Job 11:7,8,9, Rom
11:33).
They are here to be taken in
this second sense, that is, to suggest unto us the unsearchable and infinite
greatness of God; who is a breadth, beyond all breadths; a length,
beyond all lengths; a depth, beyond all depths; and a height,
beyond all heights, and that in all his attributes: He is an eternal being, an
everlasting being, and in that respect he is beyond all measures, whether they
be of breadth, or length, or depth, or height. In all his attributes he is
beyond all measure: whether you measure by words, by thoughts, or by the most
enlarged and exquisite apprehension; His greatness is unsearchable; His
judgments are unsearchable (Job 5:9): He is infinite in wisdom. “O! the depth
of the riches both of the wisdom and knowledge of God!” (Rom 11:33) “If I speak
of strength, lo, he is strong” (Job 9:19); yea, “the thunder of his power who
can understand?” (Job 26:14) “There is none holy as the Lord” (1 Sam 2:2): “and
his mercy is from everlasting to everlasting, upon them that fear him” (Psa
103:17). The greatness of God, of the God and Father of our Lord Jesus
Christ, is that, if rightly considered, which will support the spirits of those
of his people that are frighted with the greatness of their adversaries. For
here is a greatness against a greatness. Pharaoh was great, but God more great,
more great in power, more great in wisdom, more great every way for the help of
his people; wherein they dealt proudly, he was above them. These words
therefore take in for this people, the great God who in his immensity and
infinite greatness is beyond all beings. But, to come
FIRST, to the reason of the
words. They are made use of to shew to the Ephesians, that God with what he
is in himself, and with what he hath in his power, is all for the use and
profit of the believers. Else no great matter is held out to them thereby. “But
this God is our God!” there is the comfort: For this cause therefore he
presenteth them with this description of him. To wit, by breadth, and length,
and depth, and height: As who should say, the High God is yours; the God that
fills heaven and earth is yours; the God whom the heaven of heavens cannot
contain, is yours; yea, the God whose works are wonderful, and whose ways are
past finding out, is yours. Consider therefore the greatness that is for you,
that taketh part with you, and that will always come in for your help against
them that contend with you. It is my support, it is my relief; it [is] my comfort
in all my tribulations, and I would have it ours, and so it will when we live
in the lively faith thereof. Nor should we admit of distrust in this matter
from the consideration of our own unworthiness, either taken from the
finiteness of our state, or the foulness of our ways (Psa 46). For now, though
God’s attributes, several of them in their own nature, are set against sin and
sinners; yea, were we righteous, are so high that needs they must look over us,
for ‘tis to him a condescension to behold things in heaven: How much more then
to open his eyes upon such as we: yet by the passion of Jesus Christ, they
harmoniously agree in the salvation of our souls. Hence God is said to be love
(1 John 4), God is love; might some say, and justice too: but his
justice is turned with wisdom, power, holiness and truth, to love; yea, to love
those that be found in his Son: forasmuch as there is nothing fault-worthy in
his righteousness which is put upon us. So then, as there is in God’s nature a length,
and breadth, and depth, and height, that is beyond all
that we can think: So we should conclude that all this is love to us,
for Christ’s sake; and then dilate with it thus in our minds, and enlarge it
thus in our meditations; saying still to our low and trembling spirits: “It is
high as heaven; what canst thou do? deeper than hell; what canst thou know? the
measure thereof is longer than the earth, and1 broader than
the sea” (Job 11:8,9). But we will pass generals, and more particularly speak
SECONDLY, something of their
fullness, as they are fitted to suit and answer to the whole state and
condition of a Christian in this life. The words are boundless; we have here a
breadth, a length, a depth, and height made mention of; but what
breadth, what length, what depth, what height is not so
much as hinted. It is therefore infiniteness suggested to us, and that has
engaged for us. For the Apostle conjoins therein, And to know the love of
Christ which passeth knowledge. Thus therefore it suits and answers a
Christian’s condition, while in this world, let that be what it will. If his
afflictions be broad, here is a breadth; if they be long, here is a length,;
and if they be deep, here is a depth; and if they be high, here is a height.
And I will say, there is nothing that is more helpful, succouring, or
comfortable to a Christian while in a state of trial and temptation, than to
know that there is a breadth to answer a breadth, a length to
answer a length, a depth to answer a depth, and a height to
answer a height. Wherefore this is it that the Apostle prayeth for, namely,
that the Ephesians might have understanding in these things, “That ye may know
what is the breadth, and length, and depth, and height.”
Of the largeness of the
Apostle’s heart in praying for this people, to wit, “That they might be able to
comprehend with all saints, what,” &c. of that we shall speak afterwards.
But first, to speak to these
four expressions, breadth, length, depth, and height.
First, What is the BREADTH. This word
is to shew, that God is all over, everywhere, spreading of his wings,
stretching out his goodness to the utmost bounds, for the good of those
that are his people (Deu 32:11,12, Gen 49:26).
In the sin of his people there
is a breadth; a breadth that spreadeth over all, wheresoever a
man shall look. The sin of the saints is a spreading leprosy (Lev 13:12). Sin
is a scab that spreadeth; it is a spreading plague; it knows no bounds (Lev
13:8, 57): or, as David saith, “I have seen the wicked spreading himself” (Psa
37:35). Hence it is compared to a cloud, to a thick cloud, that covereth or
spreadeth over the face of all the sky. Wherefore here is a breadth called for,
a breadth that can cover all, or else what is done is to no purpose.
Therefore to answer this, here we have a breadth, a spreading breadth;
“I spread my skirt over thee”: But how far? Even so far as to cover all. “I
spread my skirt over thee, and covered thy nakedness” (Eze 16:8). Here now is a
breadth according to the spreading nature of the sin of this wretched one; yea,
a super-abounding spreading; a spreading beyond; a spreading to cover.
“Blessed is he whose sin is covered” (Psa 32:1), whose spreading
sin is covered by the mercy of God through Christ (Rom 4:4-7). This is the spreading
cloud, whose spreadings none can understand (Job 36:29). “He spread a cloud for
a covering, and fire to give light in the night” (Psa 105:39).
This breadth that is in God, it
also overmatcheth that spreading and overspreading rage of men, that is sometimes
as if it would swallow up the whole church of God. You read of the rage of the
king of Assyria, that there was a breadth in it, an overflowing
breadth, to the filling of “the breadth of thy land, O Immanuel” (Isa 8:8). But
what follows? “Associate yourselves, O ye people, [ye Assyrians] and ye shall
be broken in pieces; and give ear, all ye of far countries; gird yourselves and
ye shall be broken in pieces. Take counsel together, and it shall come to
nought; speak the word, and it shall not stand, for God is with us” (Isa
8:8-10); God will over-match and go beyond you.
Wherefore this word, breadth,
and what is the breadth: It is here expressed on purpose to succour and
relieve, or to shew what advantage, for support, the knowledge of the
overspreading grace of God by Christ yieldeth unto those that have it, let
their trials be what they will. Alas! the sin of God’s children seemeth
sometimes to overspread not only their flesh, and the face of their souls, but
the whole face of heaven. And what shall he do now, that is a stranger to this
breadth, made mention of in the text? Why he must despair, lie down and
die, and shut up his heart against all comfort, unless he, with his
fellow-christians, can, at least, apprehend what is this breadth, or the
breadth of mercy intended in this place. Therefore Paul for the support of the
Ephesians, prays, that they may know “what is the breadth.”
This largeness of the heart and
mercy of God towards his people, is also signified by the spreading out
of his hand to us in the invitations of the gospel. “I said,” saith he, “Behold
me, behold me, - - - I have spread out my hands all the day unto a rebellious
people. - - - to a people that provoketh me continually” (Isa 65:1-3).
I have spread out my hands, that
is, opened my arms as a mother affectionately doth, when she stoopeth to her
child in the warm workings of her bowels, and claspeth it up in them, and
kisseth, and putteth it into her bosom.
For, by spreading out the hands
or arms to embrace, is shewed the breadth or largeness of God’s affections; as
by our spreading out our hands in prayer, is signified the great sense that we
have of the spreading nature of our sins, and of the great desires that are in
us, that God would be merciful to us (Ezra 9:5-7).
This word also answereth to, or
may fitly be set against the wiles and temptations of the devil, who is that
great and dogged Leviathan, that spreadeth his “sharp-pointed things upon the
mire” (Job 41:30): For, be the spreading nature of our corruptions never so broad,
he will find sharp-pointed things enough to stick in the mire of them,
for our affliction. These sharp-pointed things are those that in another place
are called “fiery darts” (Eph 6:16), and he has abundance of them, with which
he can and will sorely prick and wound our spirits: Yea, so sharp some have
found these things to their souls, that they have pierced beyond expression.
“When,” said Job, “I say, my bed shall comfort me, my couch shall ease my
complaint; then thou scarest me with dreams, and terrifiest me through visions;
so that my soul chooseth strangling, and death rather than my life” (Job
7:13-15). But now, answerable to the spreading of these sharp-pointed things,
there is a super-abounding breadth in the sovereign grace of God, the which whoso
seeth and understandeth, as the Apostle doth pray we should, is presently
helped: for he seeth that this grace spreadeth itself, and is broader than can
be, either our mire, or the sharp-pointed things that he spreadeth thereupon
for our vexation and affliction: “It is broader than the sea” (Job 11:9).
This therefore should be that
upon which those that see the spreading nature of sin, and the leprosy and
contagion thereof, should meditate, to wit, The broadness of the grace
and mercy of God in Christ. This will poise and stay the soul; this will
relieve and support the soul in and under those many misgiving and desponding
thoughts unto which we are subject when afflicted with the apprehensions of
sin, and the abounding nature of it.
Shall another man pray
for this, one that knew the goodness and benefit of it, and shall not I
meditate upon it? and shall not I exercise my mind about it? Yes surely, for it
is my duty, it is my privilege and mercy so to do. Let this
therefore, when thou seest the spreading nature of thy sin be a memento
to thee, to the end thou mayest not sink and die in thy soul.
Secondly, What is the breadth and
LENGTH. As there is a breadth in this mercy and grace of God by Christ,
so there is a LENGTH therein, and this length is as large as the breadth,
and as much suiting the condition of the child of God, as the other is. For,
though sin sometimes is most afflicting to the conscience, while the soul
beholdeth the overspreading nature of it, yet here it stoppeth not, but
oft-times through the power and prevalency of it, the soul is driven with it,
as a ship by a mighty tempest, or as a rolling thing before the whirlwind:
driven, I say, from God, and from all hopes of his mercy, as far as the
east is from the west, or as the ends of the world are asunder. Hence it is
supposed by the prophet, that for and by sin they may be driven from God to the
utmost part of heaven (Deu 30:4); and that is a sad thing, a sad thing, I say,
to a gracious man. “Why,” saith the prophet to God, “Art thou so far from helping me, and from the
words of my roaring?” (Psa 22:1). Sometimes a man, yea, a man of God, is, as he
apprehends, so far off from God, that he can neither help him,
nor hear him, and this is a dismal state. “And thou hast removed my
soul,” said the church, “far off from peace: I forgat prosperity” (Lam 3:17).
This is the state sometimes of the godly, and that not only with reference to
their being removed by persecutors, from the appointments and gospel-seasons,
which are their delight, and the desire of their eyes; but also with reverence
to their faith and hope in their God. They think themselves beyond the reach of
his mercy. Wherefore in answer to this conceit it is, that the Lord asketh,
saying, “Is my hand shortened at all that it cannot redeem?” (Isa 50:2). And
again, “Behold, the Lord’s hand is not shortened, that it cannot save; neither
his ear heavy, that it cannot hear” (Isa 59:1). Wherefore he saith again, “If
any of them be driven out unto the outmost parts of heaven, from thence will
the Lord thy God gather thee, and from thence will he fetch thee” (Deu 30:4).
God has a long arm, and he can reach a great way further than we
can conceive he can (Neh 1:9): When we think his mercy is clean gone,
and that ourselves are free among the dead, and of the number that he
remembereth no more, then he can reach us, and cause that again we stand
before him. He could reach Jonah, tho” in the belly of hell (Jonah 2);
and reach thee, even then, when thou thinkest thy way is hid from the Lord, and
thy judgment passed over from thy God. There is length to admiration,
beyond apprehension or belief, in the arm of the strength of the Lord; and this
is that which the Apostle intended by this word, Length; namely, To
insinuate what a reach there is in the mercy of God, how far it
can extend itself. “If I take the wings of the morning,” said David, “and
dwell in the uttermost parts of the sea; even there shall thy hand lead me, and
thy right hand shall hold me” (Psa 139:9,10). I will gather them from the east,
and from the west, and from the north, and from the south, saith he: That is,
from the utmost corners.
This therefore should encourage
them that for the present cannot stand, but that do fly before their guilt:
Them that feel no help nor stay, but that go, as to their thinking, every day
by the power of temptation, driven yet farther off from God, and from the hope
of obtaining of his mercy to their salvation; poor creature, I will not now ask
thee how thou camest into this condition, or how long this has been thy state;
but I will say before thee, and I prithee hear me, O the length of the
saving arm of God! As yet thou art within the reach thereof; do not thou go
about to measure arms with God, as some good men are apt to do: I mean, do not
thou conclude, that because thou canst not reach God by thy short stump,
therefore he cannot reach thee with his long arm. Look again, “Hast thou an arm
like God” (Job 40:9), an arm like his for length and strength? It becomes thee,
when thou canst not perceive that God is within the reach of thy arm,
then to believe that thou art within the reach of his; for it is long,
and none knows how long.
Again, is there such a length?
such a length in the arm of the Lord, that he can reach those that are
gone away, as far as they could? then this should encourage us to pray, and
hope for the salvation of any one of our backslidden relations, that God would
reach out his arm after them: Saying, “Awake, - - O arm of the Lord, - art thou
not it that hath cut Rahab, and wounded the dragon? Art thou not
it which hath dried the sea, the waters of the great deep, that hath made the
depths of the sea a way for the ransomed to pass over?” (Isa 51:9,10). Awake, O
arm of the Lord, and be stretched out as far as to where my poor husband is,
where my poor child, or to where my poor backslidden wife or dear relation is,
and lay hold, fast hold; they are gone from thee, but, O thou the hope of
Israel, fetch them again, and let them stand before thee. I say, here is in
this word LENGTH matter of encouragement for us thus to pray; for if the length
of the reach of mercy is so great, and if also this length is for the
benefit of those that may be gone off far from God, (for they at present
have no need thereof that are near) then improve this advantage at the throne
of grace for such, that they may come to God again. Thirdly, As there is
a breadth and length here, so there is a DEPTH. What is the
breadth, and length, and depth? And this depth is also put in here, on purpose
to help us under a trial that is diverse from the two former. I told you, that
by the breadth the Apostle insinuates a remedy and succour to us, when
we see our corruptions spread like a leprosy; and by length he would
shew us, that when sin has driven God’s elect to the farthest distance from
him, yet his arm is long enough to reach them, and fetch them back again.
But, I say, as we have here a breadth,
and a length, so we have also a depth. That ye may know what is
the DEPTH. Christians have sometimes their sinking fits, and are as if they
were always descending: or as Heman says, “counted with them that go down into
the pit” (Psa 88:4). Now guilt is not to such so much a wind and a tempest, as
a load and burden. The devil, and sin, and the curse of
the law, and death, are gotten upon the shoulders of this poor man, and
are treading of him down, that he may sink into, and be swallowed up of his
miry place.
“I sink,” says David, “in deep
mire, where there is no standing. I am come into DEEP waters, where the
floods overflow me” (Psa 69:2). Yea, there is nothing more common among the
saints of old, than this complaint: “Let neither the water flood overflow me,
neither let the deep swallow me up, neither let the pit shut her mouth upon me”
(Psa 69:14,15). Heman also saith, “Thou hast laid me in the lowest pit, in
darkness, in the deeps. Thy wrath lieth hard upon me, and thou hast afflicted me
with all thy waves” (Psa 88:6,7). Hence it is again that the Psalmist says:
“Deep calleth unto deep, at the noise of thy water spouts: all thy waves, and
thy billows are gone over me” (Psa 42:7). Deep calleth unto deep:
What’s that? Why, it is expressed in the verse before: “O God,” says he, “My
soul is cast down within me.” “Down,” that is, deep into the jaws of
distrust and fear. And, Lord, my soul in this depth of sorrow calls for
help to thy depth of mercy. For though I am sinking and going down, yet
not so low, but that thy mercy is yet underneath me: Do of thy compassions open
those everlasting arms (Deu 33:27), and catch him that has no help or stay in
himself: For so it is with one that is falling into a well or a dungeon.
Now mark, as there is in these
texts, the sinking condition of the godly man set forth, of a man whom sin and
Satan is treading down into the deep; so in our text which I am speaking
to at this time, we have a depth that can more than counterpoise these deeps,
set forth with a hearty prayer, that we may know it. And although the deeps, or
depths of calamity into which the godly may fall, may be as deep as
Hell, and methinks they should be no deeper: yet this is the comfort,
and for the comfort of them of the godly that are thus a sinking: The mercy of
God for them lies deeper “It is deeper than hell, what canst thou know?”
(Job 11:8). And this is that which made Paul that he was not afraid of this depth,
“I am persuaded,” saith he, “that neither - - height nor depth shall be able to
separate us from the love of God, which is in Christ Jesus our Lord” (Rom
8:38,39). But of this he could by no means have been persuaded, had he not
believed that mercy lieth deeper for the godly to help them, than can all other
depths be to destroy them: This is it at which he stands and wonders, saying,
“O the depth of the riches both of the wisdom and knowledge of God” (Rom 11:33),
that is to find out a way to save his people, notwithstanding all the deep
contrivances that the enemy hath, and may invent to make us come short [of]
home.
This is also that, as I take it,
which is wrapped up in the blessing, wherewith Jacob blessed his son Joseph.
“God shall bless thee,” saith he, “with blessings of heaven above,” and with
the “blessings of the deep that lieth under” (Gen 49:25). A blessing which he
had ground to pronounce, as well from his observation of God’s good dealing with
Joseph, as in a spirit of prophecy: For he saw that he lived and was become a
flourishing bough, by a wall, after that the archers had done their worst to
him (Gen 49:22-24). Moses also blesseth God for blessing of Joseph thus, and
blessed his portion to him, as counting of it sufficient for his help in all
afflictions. “Blessed,” saith he, “of the Lord, be his land, for the precious
things of heaven, for the dew, and for the deep that coucheth beneath” (Deu
33:13).
I am not of belief that these
blessings are confined to things temporal, or carnal, but to things spiritual
and divine; and that they have most chiefly respect to soul, and eternal good.
Now mark, he tells us here, that the blessings of the deep, do couch
beneath. Couch, that is, lie close, so as hardly to be discerned by him
that willingly would see that himself is not below these arms that are beneath
him. But that as I said, is hard to be discerned by him that thus is sinking,
and that has as he now smartingly feels, all God’s waves, and his billows
rolling over him. However, whether he sees or not, for this blessing lieth couched;
yet there it is, and there will be, though one should sink as deep as hell: And
hence they are said to be “everlasting arms” that are “underneath” (Deu 33:27):
That is, arms that are long and strong, and that can reach to the
bottom, and also beyond, of all misery and distress, that Christians are
subject to in this life. Indeed mercy seems to be asleep, when we are sinking:
for then we are as if all things were careless of us, but it is but as a lion
couchant, it will awake in time for our help (Psa 44:22,26, Mark 4:36-39).
And forasmuch as this term is it, which is applicable to the lion in his den;
it may be to shew that as a lion, so will God at the fittest season, arise for
the help and deliverance of a sinking people. Hence when he is said to address
himself to the delivering of his people, it is that he comes as a roaring lion.
“The Lord shall go forth as a mighty man, he shall stir up jealousy like a man
of war: he shall cry, yea, roar; he shall prevail against his enemies” (Isa
42:13). However here is a depth against the depth that’s against us, let that
depth be what it will. As let it be the depth of misery, the depth of mercy is
sufficient. If it be the depth of hellish policy, the depth both of the wisdom
and knowledge of God shall go beyond it, and prevail.
This therefore is worthy of the
consideration of all sinking souls; of the souls that feel themselves
descending into the pit. There is such a thing as this experienced among the
godly. Some come to them (when tempted) when you will, they will tell you, they
have no ground to stand on, their feet have slipped, their foundation is
removed, and they fell themselves sinking, as into a pit that has no bottom (Psa
11:3). They inwardly sink, not for want of something to relieve the body, but
for want of some spiritual cordial to support the mind. “I went down to the
bottoms of the mountains,” said Jonah, “the earth with her bars was
about me for ever; - - - my soul fainted within me” (Jonah 2:6,7).
Now for such to consider that underneath
them, even at the bottom there lieth a blessing, or that in this deep
whereinto they are descending, there lieth a delivering mercy couching to catch
them, and to save them from sinking for ever, this would be relief unto them,
and help them to hope for good.
Again, As this, were it well
considered by the sinking ones, would yield them stay and relief, so this is it
by the virtue whereof, they that have been sinking heretofore, have been lifted
up, and above their castings down again. There are of those that have been in
the pit, now upon mount Sion, with the harps of God in their
hands, and with the song of the Lamb in their mouths. But how is it that they
are there? why, David, by his own deliverance shews you the reason. “For great is
thy mercy towards me,” saith he, “and thou hast delivered my soul from the
lowest hell” (Psa 86:13). And again, “He brought me up also out of an horrible
pit,” (a pit of noise, a pit wherein was the noise of devils, and of my heart
answering them with distrust and fear) “out of the miry clay,” (into which I
did not only sink, but was by it held from getting up: but he brought me up)
“and set my feet upon a rock, and established my goings. And he hath put a new
song in my mouth, even praise to our God” (Psa 40:2,3).
But let me here give, if it may
be, a timely caution to them that think they stand upon their feet. Give not
way to falling because everlasting arms are underneath, take heed of that: God
can let thee fall into mischief, he can let thee fall, and not help thee up.
Tempt not God, lest he cast thee away indeed. I doubt there are many that have
presumed upon this mercy, that thus do couch beneath, and have cast themselves
down from their pinnacles into vanity, of a vain conceit that they shall be
lifted up again: whom yet God will leave to die there, because their fall was
rather of willfulness, than weakness, and of stubbornness, and
desperate resolutions, than for want of means and helps to preserve them from
it.
Fourthly, As there is a breadth,
and length, and depth, in this mercy and grace of God through
Christ towards his people: So there is also a HEIGHT, “That ye may comprehend
with all saints, what is the breadth and length, and depth, and HEIGHT.” There
are things that are high, as well as things that are low; things
that are above us, as well as things that are under, that are
distressing to God’s people. It is said when Noah was a preacher of
righteousness, there were giants in the earth in those days (Gen 6:4).
And these, as I conceive, were some of the heights that were set against Noah;
yea, they were the very dads and fathers of all that monstrous brood
that followed in the world in that day. Of this sort were they who so frighted,
and terrified Israel, when they were to go to inherit the land of promise. The
men that were tall as cedars, and strong as the oaks, frighted
them: they were in their own sight, when compared with these high ones, but as
grasshoppers. This therefore was their discouragement (Num 13:31-33, Deu 2:10,
9:2).
Besides, together with these,
they had high walls, walls as high as heaven; and these walls were of
purpose to keep Israel out of his possession. See how it is expressed: The
people is greater and taller than we, the cities are great and
walled up to heaven: and moreover, we have seen the sons of the Anakims there
(Deu 1:28). One of these, to wit, Goliath by name, how did he fright the
children of Israel in the days of Saul! How did the appearance of him, make
them scuttle together on heaps before him (1 Sam 17). By these giants,
and by these high walls, God’s children to this day are sorely
distressed, because they stand in the cross ways to cut off Israel from his
possession.
But now to support us against
all these, and to encourage us to take heart notwithstanding all these things;
there is for us, a height in God. He hath made his Son higher than the kings of
the earth (Psa 89:26-28): His word also is settled for ever in heaven, and
therefore must needs be higher than their walls (Psa 119:89): He also saith in
another place, “If thou seest the oppression of the poor, and violent
perverting of judgment and justice in a province, marvel not at the matter; for
he that is higher than the highest, regardeth, and there be
higher than they” (Eccl 5:8). ‘Twas this that made Paul, that he feared not the
height: not things present, nor things to come (Rom 8:39).
But again, As there are these
things standing, or lying in our way: So there are another sort of heights that
are more mischievous than these: And they are the fallen angels. These are
called spiritual wickedness, or wicked spirits, in high places (Eph 6:12):
For God has suffered them for a time to take to themselves principality and
power, and so they are become the rulers of the darkness of this world. By
these we are tempted, sifted, threatened, opposed, undermined: also by these
there are snares, pits, holes, and what not made and laid for us, if
peradventure by something we may be destroyed. Yea, and we should most
certainly be so, were it not for the rock that is higher than they. “But
he that cometh from heaven is above all!” (John 3:31) These are they that our
king has taken captive, and hath rid (in his chariots of salvation) in triumph
over their necks. These are they, together with all others, whose most devilish
designs he can wield, and turn and make work together for his ransomed’s
advantage (Rom 8:28), There is a height, an infinitely overtopping height in
the mercy and goodness of God for us, against them.
There are heights also that
build up themselves in us, which are not but to be taken notice of: Yea,
there are a many of them, and they place themselves directly so, that if
possible they may keep the saving knowledge of God out of our hearts. These
high things therefore are said to exalt themselves against the knowledge of God
(2 Cor 10:5): and do ofttimes more plague, afflict, and frighten Christian men
and women, than any thing besides. It is from these that our faith and
spiritual understanding of God and his Christ is opposed and contradicted, and
from these also that we are so inclinable to swerve from right doctrine into
destructive opinions. ‘Tis from these that we are so easily persuaded to call
into question our former experience of the goodness of God towards us, and from
these that our minds are so often clouded and darkened that we cannot see afar
off. These would betray us into the hands of fallen angels, and men, nor should
we by any means help or deliver ourselves, were it not for one that is higher.
These are the dark mountains at which our feet would certainly stumble, and
upon which we should fall, were it not for one who can leap and skip
over these mountains of division, and come in to us (Song 2:8,17).
Further, There is a height also
that is obvious to our senses, the which when it is dealt withal by our
corrupted reason, proves a great shaking to our mind, and that is the height,
and exceeding distance that heaven is off of us, and we off it. “Is not
God in the height of heaven? and behold the height of the stars, how high they
are?” (Job 22:12) Hence heaven is called the place for height (Prov 25:3), Also
when Ahaz is bid to ask with reference to heaven, he is bid to ask it, In the
height, the height above (Isa 7:11). Now saith reason, how shall I come
thither? especially when a good man is at his furthest distance therefore: which
is, when he is in the grave. Now I say, every height is a difficulty to him
that is loaden with a burden, especially the heaven of heavens, where God is,
and where is the resting-place of his, to them that are oppressed with the
guilt of sin. And besides, the dispensation which happeneth to us last, to wit,
death, as I said before, makes this heaven, in my thoughts while I live so much
the more unaccessible. Christ indeed could mount up (Acts 1:9), but me, poor
me, how shall I get thither? Elias indeed had a chariot sent him to ride in
thither, and went up by it into that holy place (2 Kings 2:11): but I, poor I,
how shall I get thither? Enoch is there, because God took him (Gen 5:24), but
as for me, how shall I get thither? Thus some have mourningly said. And
although distrust of the power of God, as to the accomplishing of this thing,
is by no means to be smiled upon, yet methinks the unconcernedness of
professors thereabout, doth argue that considering thoughts about that, are
wanting.
I know the answer is ready. Get
Christ and go to heaven. But methinks the height of the place, and the
glory of the state that we are to enjoy therein, should a little concern us, at
least so as to make us wonder in our thinking, that the time is coming that we
must mount up thither. And since there are so many heights between this
place, between us, and that; it should make us admire at the heights of
the grace and mercy of God, by which, means is provided to bring us thither.
And I believe that this thing, this very thing, is included here by the Apostle
when he prays for the Ephesians, that they might know the height.
Methinks, How shall we get
thither will still stick in my mind. “I will ascend,” says one, “above the
height of the clouds, I will be like the most High” (Isa 14:14). And I, says
another, will set my nest among the stars of heaven (Oba 4). Well, but what of
all this? If heaven has gates, and they shall be shut, how wilt thou go in
thither? Though such should climb up to heaven, from thence will God bring them
down (Amos 9:2), Still I say, therefore, how shall we get in thither? Why, for
them that are godly, there is the power of God, the merits of Christ, the help
of angels, and the testimony of a good conscience to bring them thither; and he
that has not the help of all these, let him do what he can, shall never come
thither. Not that all these go to the making up of the height that is intended
in the text: for the height there, is what is in God through Christ to us
alone. But the angels are the servants of God for that end (Luke 16:22, Heb
1:14): and none with ill consciences enter in thither (Psa 15:1, 24:3,4), What,
“know ye not that the unrighteous shall not inherit the kingdom of God? be not
deceived” (1 Cor 6:9), such have none inheritance in the kingdom of Christ and
of God (Eph 5:5).
This then should teach us that
in God is a power that is able to subdue all things to himself. In the
completing of many things, there seems to be an utter impossibility, as that a
virgin should conceive in her womb, as a virgin, and bring a Son into the
world; that the body that is turned into dust, should arise and ascend into the
highest heaven (Phil 3:21). These things with many more seem to be utterly
impossible: but there is that which is called the power of God, by the which he
is able to make all things bend to his will, and to make all obstructions give
place to what he pleases. God is high above all things and can do whatever it
pleaseth him. But since he can do so, why doth he suffer this, and that thing
to appear, to act, and do so horribly repugnant to his word? I answer, he
admits of many things, to the end he may shew his wrath, and make his power
known; and that all the world may see how he checks and overrules the most vile
and unruly things, and can make them subservient to his holy will. And how
would the breadth and the length, and the depth, and the height
of the love and mercy of God in Christ to us-ward, be made to appear, so as in
all things it doth, were there not admitted that there should be breadths,
and lengths, and depths and heights, to oppose. Wherefore
these oppositions are therefore suffered, that the greatness of the wisdom, the
power, the mercy, and grace of God to us in Christ might appear and be made
manifest unto us.
This calls therefore upon
Christians, wisely to consider of the doings of their God. How many opposite
breadths, and lengths, and depths, and heights did Israel meet with in their
journey from Egypt to Canaan, and all to convince them of their own weakness,
and also of the power of their God. And they that did wisely consider of his
doings there, did reap the advantage thereof. Come, behold the works of the
Lord towards me, may every Christian say. He hath set a Saviour against sin; a
heaven against a hell; light against darkness; good against evil, and the breadth,
and length, and depth, and height of the grace that is in
himself, for my good, against all the power, and strength, and force, and
subtilty, of every enemy.
This also, as I hinted but just
before, shews both the power of them that hate us, and the inability of us to
resist. The power that is set against us none can crush, and break, but God:
for it is the power of devils, of sin, of death, and hell. But we for our parts
are crushed before the moth: being a shadow, a vapour, and a wind that passes
away (Job 4:19). Oh! how should we, and how would we, were but our eyes awake,
stand and wonder at the preservations, the deliverances, the salvations and
benefits with which we are surrounded daily: while so many mighty evils seek
daily to swallow us up, as the grave. See how the golden psalm of David reads
it. “Be merciful unto me, O God; for man would swallow me up; he fighting daily
oppresseth me. Mine enemies would daily swallow me up: for they be
many that fight against me, O thou most high” (Psa 56:1,2). This is at the
beginning of it. And he concludes it thus, “Thou hast delivered my soul from
death: will not thou deliver my feet from falling, that I may
walk before God in the light of the living” (verse 13).
By this also we see the reason
why it is so impossible for man or angel to persuade unbelievers to come in to,
and close with Christ; why there is a breadth that they cannot
get over, a length that they cannot get beyond, a depth that they
cannot pass, and heights that so hinder them of the prospect of glory,
and the way thereto, that they cannot be allured thither. And that nothing can
remove these; but those that are in God, and that are opposite thereto;
even the breadth, and length, and depth and height
that is in the text expressed, is to all awakened men an undoubted truth. 2
One item I would here give to
him that loveth his own soul, and then we will pass on in pursuance of what is
to come. Since there is an height obvious to sense, and that that height must
be overcome ere a man can enter into life eternal: let thy heart be careful
that thou go the right way to overpass this height, that thou mayest not miss
of the delectable plains, and the pleasures that are above. Now, there is
nothing so high, as to overtop this height; but Jacob’s ladder,
and that can do it: that ladder, when the foot thereof doth stand upon the
earth, reacheth with its top to the gate of heaven. This is the ladder by which
angels ascend thither: and this is the ladder by which thou mayest ascend
thither. “And he dreamed, and behold a ladder set up on the earth, and the top
of it reached to heaven: and behold the angels of God ascending and descending
on it” (Gen 28:12).
This ladder is Jesus Christ, the
son of man, as is clear by the evangelist John (John 1:51). And in that it is
said to stand upon the earth, that is to shew that he took hold of man who is
of the earth, and therein laid a foundation for his salvation: in that it is said
the top reached up to heaven, that is to shew that the divine nature was joined
to the human, and by that means he was every way made a Saviour complete. Now
concerning this ladder, ‘tis said, Heaven was open where it stood, to
shew that by him there is entrance into life: ‘tis said also concerning this
ladder, that the Lord stood there, at the top, above it: saying, “I am the Lord
God of Abraham” (Gen 28:13), to shew his hearty and willing reception of those
that ascend the height of his sanctuary this way. All which Christ further
explains by saying, “I am the way, and the truth, and the life, no man cometh
unto the father, but by me” (John 14:6). Look to thyself then, that thou do
truly and after the right manner embrace this ladder, so will he draw thee
up thither after him (John 12:32). All the rounds of this ladder are
sound and fitly placed, not one of them is set further than that by faith thou
mayest ascend step by step unto, even until thou shalt come to the highest step
thereof, from whence, or by which thou mayest step in at the celestial gate
where thy soul desireth to dwell.
Take my caution then, and be
wary, no man can come thither but by him. Thither I say to be accepted:
thither, there to dwell, and there to abide with joy for ever.
“That ye - - - may be able to
comprehend with all saints, what is the breadth, and length, and depth,
and height; and to know the love of Christ which passeth knowledge.”
Having thus spoke of the
breadth, and length, and depth, and height, that is in God’s mercy by Christ to
us-ward; we will now come more directly to
THE PRAYER OF THE APOSTLE FOR
THESE EPHESIANS, WITH REFERENCE THEREUNTO; to wit, that they might be able to
comprehend with all saints what they are. And
FIRST, As to THE ABILITY that he
prays for, to the end that they may be capable to do this thing.
First, That ye may be able.
The weakness that is here supposed to hinder their thus comprehending, &c.,
did doubtless lie in their grace, as well as their nature: for in both, with
reference to them that are Christians, there is great disability, unless
they be strengthened mightily by the Holy Ghost. Nature’s ability depends upon
graces, and the ability of graces, depends upon the mighty help of the spirit
of God. Hence as nature itself, where grace is not, sees nothing; so nature by
grace sees but weakly, if that grace is not strengthened with all might by the
spirit of grace. The breadths, lengths, depths and heights here made mention
of, are mysteries, and in all their operations, do work wonderfully
mysteriously: insomuch that many times, though they are all of them busily
engaged for this and the other child of God, yet they themselves see nothing of
them. As Christ said to Peter, “What I do thou knowest not now” (John 13:7); so
may it be said to many where the grace and mercy of God in Christ is working:
they do not know, they understand not what it is, nor what will be the end of
such dispensations of God towards them. Wherefore they also say as Peter to
Christ, “Dost thou wash my feet? - - thou shalt never wash my feet” (John
13:6-8); Yea, and when some light to convince of this folly breaks in upon
them, yet if it be not very distinct and clear; causing the person to know the
true cause, nature, and end of God’s doing of this or that, they swerve with
Peter, as much on the other side (John 13:9,10). They have not known my
ways, and my methods with them in this world, were that that caused Israel
always to err in their hearts (Heb 3:10), and lie cross to all, and each of
these breadths, lengths, depths, and heights, whenever they were under the
exercise of any of them in the wilderness.
And the reason is, as I said
before, for that they are very mysterious in their workings. For they work by,
upon, and against oppositions; for, and in order to the help and salvation of
his people. Also (as was hinted a while since) that the power and glory of this
breadth, and length, &c. of the mercy and grace of God, may the more shew
its excellency and sufficiency as to our deliverance; we by him seem quite to
be delivered up to the breadths, lengths, and depths, and heights that oppose,
and that utterly seek our ruin: wherefore at such times, nothing of breadths,
lengths, depths, or heights can be seen, save by those that are very well
skilled in those mysterious methods of God, in his gracious actings towards his
people. “Who will bring me into the strong city,” and “wilt not
thou, O God, which hadst cast us off? and thou, O God, which
didst not go out with our armies?” (Psa 60:9,10) is a lesson too hard for every
Christian man to say over believingly. And what was it that made Jonah say,
when he was in the belly of hell, “Yet I will look again toward thy holy
temple” (Jonah 2:4), but the good skill that he had in understanding of the
mystery of these breadths, and lengths, and depths, and heights of God, and of
the way of his working by them. Read the text at large. “Thou hadst cast me
into the deep, in the midst of the seas, and the floods compassed me about. All
thy billows and thy waves passed over me. Then I said, I am cast out of thy
sight; yet I will look again toward thy holy temple” (Jonah 2:3,4).
These, and such like sentences,
are easily played with by a preacher, when in the pulpit, specially if he has a
little of the notion of things, but of the difficulty and strait,
that those are brought into, out of whose mouth such things, or words are
extorted, by reason of the force of the labyrinths they are fallen into: of those
they experience nothing, wherefore to those they are utterly strangers.
He then that is able to
comprehend with all saints what is the breadth, and length, and depth, and
height; must be a good expositor of providences, and must see the way,
and the workings of God by them. Now there are providences of two sorts,
seemingly good, and seemingly bad, and those do usually as Jacob did, when he
blessed the sons of Joseph, cross hands; and lay the blessing where we
would not. “And when Joseph saw that his father laid his right hand upon the
head of Ephraim, it displeased him” (Gen 48:17). I say there are providences
unto which we would have the blessings entailed, but they are not. And they are
providences that smile upon the flesh; to wit, such as cast into the lap,
health, wealth, plenty, ease, friends, and abundance of this world’s good:
because these, [Manasseh, as his name doth signify,] have in them an aptness to
make us forget our toil, our low estate, and from whence we were (Gen 41:51):
but the great blessing is not in them. There are providences again, that take
away from us whatever is desirable to the flesh; such is the sickness, losses,
crosses, persecution and affliction; and usually in these though they make us
shuck 3 whenever they come upon us, blessing coucheth, and is ready
to help us. For God, as the name of Ephraim signifies, makes us “fruitful in
the land of our affliction” (Gen 41:52). He therefore, in blessing of his
people, lays his hands across, guiding them wittingly, and laying the chiefest
blessing on the head of Ephraim, or in that providence, that sanctifies affliction.
Abel! what, to the reason of Eve was he, in comparison of Cain. Rachel called
Benjamin the son of her sorrow: but Jacob knew how to give him a better name
(Gen 35:18). Jabez also, though his mother so called him, because, as it seems,
she brought him forth with more than ordinary sorrow, was yet more honourable,
more godly, than his brethren (1 Chron 4:9,10). He that has skill to judge of
providences aright, has a great ability in him to comprehend with other saints,
what is the breadth, and length, and depth, and height: but he that has not
skill as to discerning of them, is but a child in his judgment in those high
and mysterious things. And hence it is, that some shall suck honey out of that,
at the which others tremble for fear it should poison them, I have often been
made to say, “Sorrow is better than laughter; and the house of mourning better
than the house of mirth” (Eccl 7:3-5). And I have more often seen, that the
afflicted are always the best sort of Christians. There is a man, never well,
never prospering, never but under afflictions, disappointments and sorrows: why
this man, if he be a Christian, is one of the best of men. “They that go down
to the sea, - - that do business in great waters, these see the works of the
Lord, and his wonders in the deep.” 4 (Psa 107:23,24) And it is from hence, for
aught I know, that James admonishes the brother of high degree to rejoice in
that he is made low. And he renders the reason of it, to wit, for that the
fashion of the world perisheth, the rich man fadeth away in his way; but the
tempted, and he that endureth temptation is blessed (James 1:10-12). Now, I
know these things are not excellent in themselves, nor yet to be desired for
any profit that they can yield, but God doth use by these, as by a tutor or
instructor, to make known to them that are exercised with them, so much of
himself as to make them understand that riches of his goodness that is
seldom by other means broken up to the sons of men. And hence ‘tis said, that
the afterwards of affliction doth yield the peaceable fruits of righteousness
unto them which are exercised thereby (Heb 12:11).
The sum is, these
breadths, and lengths, and depths, and heights of God, are to be discerned; and
some that are good, do more, and some do less discern them, and how they are
working, and putting forth themselves in every providence, in every change, in
every turn of the wheel that passeth by us in this world. I do not question but
that there are some that are alive that have been able to say, the days of
affliction have been the best unto them; and that could, if it were lawful,
pray that they might always be in affliction, if God would but do to them as he
did when his hand was last upon them. For by them he caused his light to shine:
Or as Job has it, “Thou huntest me as a fierce lion: and again thou shewest
thyself marvelously upon me” (Job 10:16). See also the writing of Hezekiah, and
read what profit he found in afflictions (Isa 38).
But again, these breadths,
lengths, depths, and heights, have in themselves naturally that glory, that
cannot be so well discerned, or kept in view by weak eyes. He had need have an
eye like an eagle, that can look upon the sun, that can look upon these great
things, and not be stricken blind therewith. You see how Saul was served when
he was going to Damascus (Acts 9): But Stephen could stand and look up
steadfastly into heaven; and that too when with Jonah he was going into the
deep (Acts 7). But I have done with this, and proceed.
Second—That ye may be able to
comprehend.
Although apprehending is included in comprehending; yet to comprehend is more.
To comprehend is to know a thing fully; or, to reach it all. But here we must
distinguish, and say, that there is a comprehending that is absolute, and a
comprehending that is comparative. Of comprehending absolutely, or perfectly,
we are not here to speak; for that the Apostle could not, in this place, as to
the thing prayed for, desire: For it is utterly impossible perfectly to know
whatsoever is in the breadths, lengths, depths, and heights here spoken of.
Whether you call them mercies, judgments, or the ways of God with men. “How
unsearchable are his judgments, and his ways past finding out!” (Rom
11:33) Or, if you take them to signify his love, unto which you see I am inclined;
why, that you read of in the same place, to be it “which passes knowledge.”
Wherefore should the Apostle by this term, conclude, or insinuate, that what he
calls here breadths, lengths, depths, or heights, might be fully, or perfectly
understood and known, he would not only contradict other scriptures, but
himself, in one and the self same breath. Wherefore it must be understood
comparatively; that is, and that he says, with, or as much as others, as any,
even with all saints. That ye may be able to comprehend with all saints,
what is the breadth, and length, and depth, and height. I would ye were as
able to understand, to know, and to find out these things, as ever any were;
and to know with the very best of saints, The love of Christ, which passeth
knowledge. There are, as has before been hinted, degrees of knowledge of
these things; some know more, some less; but the Apostle prays that these
Ephesians might see, know, and understand as much thereof as the best, or as
any under heaven.
1. And this, in the first
place, shews us the love of a minister of Jesus Christ. A minister’s love to
his flock is seen in his praying for them: wherefore Paul, commonly, by his
epistles, either first or last, or both, gives the churches to understand, That
he did often heartily pray to God for them (Rom 16:20,24, 1 Cor 16:23, Gal
6:18, Eph 1:16, Phil 1:4, Col 1:3, 1 Thess 1:2, 1 Tim 6:21, 2 Tim 4:22): And
not only so, but also specifies the mercies, and blessings, and benefits which
he earnestly begged for them of God (2 Cor 13:7, 2 Thess 1:11).
2. But, secondly, This
implies that there are great benefits accrued to Christians by the
comprehending of these things: Yea, it implies that something very special is
ministered to us by this knowledge of these; and here to touch upon a few of
them.
(1.) He that shall arrive to
some competent knowledge of these things, shall understand more thoroughly the
greatness, the wisdom, the power, &c. of the God that is above. For by
these expressions are the attributes of God set forth unto us: And although I
have discoursed of them hitherto under the notion of grace and mercy, yet it
was not for that I concluded, they excluded the expressing of his other
attributes, but because they all, as it were, turn into loving methods in the
wheel of their heavenly motion towards the children of God. Hence it is said,
“God is love” (1 John 4:16), “God is light” (1 John 1:5), God is what He is for
His own glory, and the good of them that fear Him. God! Why God in the breadth,
length, depth, height, that is here intended, comprehends the whole world (Col
1:17). The whole world is in him: for he is before, above, beyond, and
round about all things. Hence it is said, The heavens for breadth, are but his
span: That he gathereth the wind in his fists (Prov 30:4): measureth the waters
in the hollow of his hand, weigheth the mountains in scales, and the hills in a
balance (Isa 40:12). Yea, that “all nations before him are as nothing,
and they are counted to him less than nothing, and vanity” (verse 17). Hence we
are said to live and move in him (Acts 17:28), and that He is beyond all
search.
I will add one word more,
notwithstanding there is such a revelation of Him in his word, in the book of
creatures, and in the book of providences; yet the scripture says, “Lo, these are
parts of his ways: but how little a portion is heard of him?” (Job 26:14) So
great is God above all that we have read, heard, or seen of Him, either in the
bible, in heaven, or earth, the sea, or what else is to be understood. But now,
That a poor mortal, a lump of sinful flesh, or, as the scripture-phrase is,
poor dust and ashes, should be in the favour, in the heart, and wrapped
up in the compassions of SUCH a God! O amazing! O astonishing consideration!
And yet “This God is our God for ever and ever; and He will be our guide
even unto death” (Psa 48:14).
It is said of our God, “That he
humbleth himself when he beholds things in heaven.” How much more then when he
openeth his eyes upon man; but most of all when he makes it, as one may say,
his business to visit him every morning, and to try him every moment, having
set His heart upon him, being determined to set him also among his princes.
“The Lord is high above all nations, and his glory above the heavens.
Who is like unto the Lord our God, who dwelleth on high, Who humbleth himself
to behold the things that are in heaven, and in the earth! He raiseth up
the poor out of the dust, and lifteth the needy out of the dunghill;
that he may set him with princes, even with the princes of his
people” (Psa 113:3-8).
(2.) IF this God be our
God; or if our God be such a God, and could we but attain to that
knowledge of the breadth, and length, and depth, and height that is in him, as
the Apostle here prays, and desires we may, we should never be afraid of
anything we shall meet with, or that shall assault us in this world. The great
God, the former of all things, taketh part with them that fear Him, and that
engage themselves to walk in His ways, of love, and respect, they bear unto
him; so that such may boldly say, “The Lord is my helper, and I will not
fear what man shall do unto me” (Heb 13:6). Would it not be amazing, should you
see a man encompassed with chariots and horses, and weapons for his defence,
yet afraid of being sparrow blasted, or over-run by a grasshopper! Why “It
is he that sitteth upon the circle of the earth, and” to whom “the
inhabitants thereof are as grasshoppers” (Isa 40:22): that is the God of the
people that are lovers of Jesus Christ; therefore we should not fear them. To
fear man, is to forget God; and to be careless in a time of danger, is to
forget God’s ordinance. What is it then? Why, let us fear God, and diligently
keep his way, with what prudence and regard to our preservation, and also the
preservation of what we have, we may: And if, we doing this, our God shall
deliver us, and what we have, into the hands of them that hate us, let us
laugh, be fearless and careless, not minding now to do anything else but
to stand up for Him against the workers of iniquity; fully concluding, that
both we, and our enemies, are in the hand of him that loveth his people, and
that will certainly render a reward to the wicked, after that he has
sufficiently tried us by their means. “The great God that formed all things,
both rewardeth the fool, and rewardeth transgressors” (Prov 26:10).5
(3.) Another thing that the knowledge of what
is prayed for of the Apostle, if we attain it, will minister to us, is, An
holy fear and reverence of this great God in our souls; both because he is
great, and because he is wise and good (Jer 10:7). “Who shall not fear thee, O
Lord, and glorify thy name?” (Rev 15:4)
Greatness should beget fear,
greatness should beget reverence: Now who so great as our God; and so, who to
be feared like him! He also is wise, and will not be deceived by any. “He will
bring evil, and not call back his words, but will rise against the house of
evil-doers, and against the help of them that work iniquity” (Isa 31:2). Most
men deal with God as if he were not wise; as if he either knew not the
wickedness of their hearts and ways, or else knew not how to be even with them
for it: When, alas! he is wise in heart, and mighty in power; and
although he will not, without cause, afflict, yet he will not let wickedness go
unpunished. This therefore should make us fear. He also is good, and
this should make us serve him with fear. Oh! that a great God should be a good
God; a good God to an unworthy, to an undeserving, and to a people that
continually do what they can to provoke the eyes of his glory; this should make
us tremble. He is fearful in service, fearful in praises.
The breadth, and length,
and depth, and height of his out-going towards the children of
men, should also beget in us a very great fear and dread of his majesty. When
the prophet saw the height of the wheels, he said they were dreadful
(Eze 1:18), and cried out unto them, O wheel! (10:13). His judgments
also are a great deep (Psa 36:6); nor is there any “searching of his
understanding” (Isa 40:28). He can tell how to bring his wheel upon us;
and to make our table a snare, a trap, and a stumbling-block unto us (Isa 8:14,
Rom 11:8-10). He can tell how to make his Son to us a rock of offence, and his
gospel to be a savour of death unto death, unto us (2 Cor 2:15,16). He can tell
how to choose delusions for us (Isa 66:4, 2 Thess 2:11,12), and to lead us
forth with the workers of iniquity (Psa 125:5), He can out-wit, and out-do us,
and prevail against us for ever (Job 14:20); and therefore we should be afraid
and fear before Him, for our good, and the good of ours for ever: Yea, it is
for these purposes, with others, that the Apostle prayeth thus for this people:
For the comprehending of these things, do poise and keep the heart in an even
course. This yields comfort; this gives encouragement; this begets fear and
reverence in our hearts of God.
(4.) This knowledge will make us
willing that he should be our God; yea, will also make us abide by that
willingness. Jacob said with a vow, “If God will be with me, and will keep me
in this way that I go, and will give me bread to eat, and raiment to put on, so
that I come again to my father’s house in peace; then shall the Lord be my God:
And this stone, which I have set for a pillar, shall be God’s house: and
of all that thou shalt give me I will surely give the tenth unto thee” (Gen
28:20-22). Thus he considered the greatness of God, and from a supposition that
he was what he had heard him, of his father, to be; he concluded to choose him
for his God, and that he would worship him, and give him that honour that was
due to him as God. How did the king of Babylon set him above all gods, when but
some sparkling rays from him did light upon him: he calls him “a God of gods”
(Dan 2:47), prefers him above all gods, charges all people and nations that
they do nothing amiss against him (Dan 3:28,29): he calls him “the most high”
God, the God “that liveth for ever”; and confesses, that he doth whatsoever he
will in heaven and earth; and concludes with praising and extolling of him (Dan
4). We naturally love greatness; and when the glorious beauty of the King of
glory shall be manifest to us, and we shall behold it, we shall say as Joshua
did; Let all men do as seems them good; but I, and my house will serve the Lord
(Josh 24:15).
When the Apostle Paul sought to
win the Athenians to him, he sets Him forth before them with such terms as
bespeaks his greatness; calling of him (and that rightly) “God that made the
world, and all things: - - the Lord of heaven and earth; - - One that giveth to
all life and breath, and all things”; One that is nigh to every one; “he in
whom we live, and move, and have our being”: God that hath made of one blood
all nations of men, and that hath determined the times before appointed, and
the bounds of their habitation, &c. (Acts 17:24-28) These things bespeak
the greatness of God, and are taking to considering men. Yea, these very Athenians,
while ignorant of him, from those dark hints that they had by natural light
concerning him, erected an altar to him, and put this singular inscription upon
it, “To the unknown God”: to shew, that according to their mode, they had some
kind of reverence for him: but how much more when they came to know him? and to
believe that God, in all his greatness, had engaged himself to be theirs; and
to bring them to himself, that they might in time be partakers of his glory.
(5.) The more a man knows, or
understands of the greatness of God towards him, expressed here by the terms of
unsearchable breadth, length, depth, and height; the better will he be able in
his heart to conceive of the excellent glory and greatness of the things that
are laid up in the heavens for them that fear him. They that know nothing of
this greatness, know nothing of them; they that think amiss of this greatness,
think amiss of them; they that know but little of this greatness, know but
little of them: But he that is able to comprehend with all saints what is the breadth,
and length, and depth, and height; he is best able to
conceive of, and, consequently to make a judgment concerning the due worth, and
blessed glory of them.
This is both evident to reason;
also experience confirmeth the same. For, as for those dark souls that
know nothing of his greatness, they have in derision those who are, through the
splendor of the glory, captivated and carried away after God. Also, those whose
judgments are corrupted, and themselves thereby made as drunkards, to judge of
things foolishly, they, as it were, step in the same steps with the other, and
vainly imagine thereabout. Moreover, we shall see those little spirited
Christians, though Christians indeed, that are but in a small measure acquainted
with this God, with the breadths, and lengths, and depths, and heights that are
in him, taken but little with the glory and blessedness that they are to go to
when they die: wherefore they are neither so mortified to this world, so dead
to sin, so self-denying, so delighted in the book of God, nor so earnest in
desires to be acquainted with the heights, and depths that are therein. No,
this is reserved only for those who are devoted thereto: who have been
acquainted with God in a measure beyond that which your narrow-spirited
Christians understand. There doth want as to these things, enlargings in the
hearts of the most of saints, as there did in those of Corinth, and also in
those at Ephesus: Wherefore, as Paul bids the one, and prays that the other may
be enlarged, and have great knowledge thereabout: so we should, to answer such
love, through desire, separate ourselves from terrene things that we may seek
and intermeddle with all wisdom (Prov 18:1). Christ says, “If any man will do
his will, he shall know of the doctrine” (John 7:17, Isa 28:9). Oh! that we
were indeed enlarged as to these breadths, and lengths, and depths, and
heights of God, as the Apostle desired the Ephesians might.
(6.) Then those great truths;
the coming of Christ, the resurrection of the dead, and eternal judgment, would
neither seem so like fables, nor be so much off our hearts as they do, and are
(1 Cor 15:35). For the thorough belief of them depends upon the knowledge of
the abilities that are in God to perform what he has said thereabout: And hence
it is that your inferiour sort of Christians live so like, as if none of these
things were at hand; and hence it is again, that they so soon are shaken in
mind about them, when tempted of the devil, or briskly assaulted by deceivers. But
this cometh to pass that there may be fulfilled what is written: “And while the
bridegroom tarried, they all slumbered and slept” (Matt 25:1-7). Surely, the
meaning is, they were asleep about his coming, the resurrection and the
judgment; and, consequently had lost much of that knowledge of God, the which
if they had retained; these truths, with power, would have been upon their
hearts. The Corinthians were horribly decayed here, though some more than
others: Hence Paul, when he treats of this doctrine, bids them “awake to
righteousness,” and not sin, telling them, that some among them had not the
knowledge of God (1 Cor 15:34). To be sure, they had not such a knowledge of
God as would keep them steady in the faith of these things (verse 51).
Now, the knowledge of the things
above-mentioned, to wit, “this comprehending knowledge”; will greaten these
things, bring them near, and make them to be credited as are the greatest of
God’s truth: and the virtue of the faith of them is, to make one die daily.
Therefore,
(7.) Another advantage that
floweth from this knowledge, is, that it makes the next world desirable, not
simply as it is with those lean souls, that desire it only as the thief
desireth the judge’s favour, that he may be saved from the halter; but out of
love such have to God and to the beauties of the house he dwells in; and that
they may be rid of this world, which is to such as a dark dungeon. The
knowledge of God that men pretend they have, may easily be judged of, by the
answerable or unanswerableness of their hearts and lives thereto. Where is the
man that groans earnestly to be gone to God, that counts this life a strait
unto him: that saith as a sick man of my acquaintance did, when his friend at
his bed-side prayed to God to spare his life, No, no, said he, pray
not so; for it is better to be dissolved and be gone. Christians should
shew the world how they believe; not by words on paper, not by gay and
flourishing notions (James 2:18): but by those desires they have to be gone,
and the proof that these desires are true, is a life in heaven while we are on
earth (Phil 3:20,21). I know words are cheap, but a dram of grace is worth all
the world. But where, as I said, shall it be found, not among carnal men, not
among weak Christians, but among those, and those only, that enjoy a great
measure of Paul’s wish here. But to come to the
SECOND PART OF THE TEXT.
AND TO KNOW THE LOVE OF CHRIST
WHICH PASSETH KNOWLEDGE. These words are the second part of the text, and they
deal mainly about the love of Christ, who is the Son of God. We have spoken
already briefly of God, and therefore now we shall speak also of his Son. These
words are a part of the prayer afore-mentioned, and have something of the same
strain in them. In the first part, he prays that they might comprehend that
which cannot absolutely by any means be comprehended: and here he prays that
that might be known, which yet in the same breath he saith, passeth
knowledge, to wit, the love of Christ. And to know the love of Christ,
which passeth knowledge. In the words we are to take notice of three
things:
FIRST, Of the love of Christ.
SECOND, Of the exceeding
greatness of it.
THIRD, Of the knowledge of it.
FIRST, We will begin with the
first of these, to wit, Of the love of Christ. Now for the explication
of this we must inquire into three things, First, Who Christ is. Second,
What love is. Third, What the love of Christ is.
First, Christ is a person of no less
quality than he is of whom we treated before: to wit, very God. So I
say, not titularly, not nominally, not so counterfeitly,
but the self-same in nature with the Father (John 1:1,2, 1 John 5:7,
Phil 2:6). Wherefore what we have under consideration, is so much the more to
be taken notice of; namely, that a person so great, so high, so glorious, as
this Jesus Christ was, should have love for us, that passes knowledge. It is
common for equals to love, and for superiors to be beloved; but for the King of
princes, for the Son of God, for Jesus Christ to love man thus: this is
amazing, and that so much the more, for that man the object of this love, is so
low, so mean, so vile, so undeserving, and so inconsiderable, as by the
scriptures, everywhere he is described to be.
But to speak a little more
particularly of this person. He is called God (John 1:1). The King of glory
(Psa 24:10), and Lord of glory (1 Cor 2:8). The brightness of the glory of his
Father (Heb 1:3). The head over all things (Eph 1:22). The Prince of life (Acts
3:15). The Creator of all things (Col 1:16). The upholder of all things (Heb
1:3). The disposer of all things (Matt 28:18). The only beloved of the Father
(Matt 11).
But the persons of him beloved,
are called transgressors, sinners, enemies, dust and ashes, fleas (1 Sam
24:14), worms, shadows, vapours: vile, sinful, filthy, unclean, ungodly fools,
madmen. And now is it not to be wondered at, and are we not to be affected
herewith, saying, And wilt thou set thine eye upon such an one? But how much
more when He will set his heart upon us. And yet this great, this
high, this glorious person, verily, verily loveth such.
Second, We now come to the second
thing, namely, to shew what is love; not in a way of nice distinction of
words, but in a plain and familiar discourse, yet respecting the love of the
person under consideration.
Love ought to be considered with
reference to the subject as well as to the object of it.
The subject of love in the text,
is Christ; but forasmuch as love in him is diverse from the love that is
in us; therefore it will not be amiss, if a little [of] the difference
be made appear.
Love in us is a passion of the
soul, and being such, is subject to ebb and flow, and to be
extreme both ways. For whatever is a passion of the soul, whether love or
hatred, joy or fear, is more apt to exceed, or come short, than to keep within
its due bounds. Hence, oft-times that which is loved today is hated tomorrow (2
Sam 13:15); yea, and that which should be loved with bounds of moderation, is
loved to the drowning of both soul and body in perdition and destruction (1 Tim
6:9,10).
Besides, love in us is apt to
choose to itself undue and unlawful objects, and to reject those, that with
leave of God, we may embrace and enjoy; so unruly, as to the laws and rules of
divine government, oft-times is this passion of love in us.
Love in us, requires, that
something pleasing and delightful be in the object loved, at least, so it must
appear to the lust and fancy of the person loving, or else love cannot act; for
the love that is in us, is not of power to set itself on work, where no
allurement is in the thing to be beloved.
Love in us decays, though once
never so warm and strongly fixed, if the object falls off, as to its first
alluring provocation; or disappointeth our expectation with some unexpected
reluctancy to our fancy or our mind.
All this we know to be true from
nature, for every one of us are thus; nor can we refuse, or choose as to love,
but upon, and after the rate, and the working thus of our passions. Wherefore
our love, as we are natural, is weak, unorderly, fails and miscarries, either
by being too much or too little; yea, though the thing which is beloved be
allowed for an object of love, both by the law of nature and grace. We
therefore must put a vast difference betwixt love, as found in us, and love as
found in Christ, and that, both as to the nature, principle, or object of love.
Love in Christ is not love of
the same nature, as is love in us; love in him is essential to his being (1
John 4:16); but in us it is not so, as has been already shewed. God is love;
Christ is God; therefore Christ is love, love naturally. Love therefore
is essential to His being. He may as well cease to be, as cease to love.
Hence therefore it follows, that love in Christ floweth not from so low and
beggarly a principle, as doth love in man; and consequently is not, nor can be
attended with those infirmities or defects, that the love of man is attended
with.
It is not attended with those
unruly or uncertain motions that ours is attended with: here is no ebbing, no
flowing, no going beyond, no coming short; and so nothing of uncertainty.
“Having loved his own which were in the world, he loved them unto the end”
(John 13:1).
True, there is a way of
manifesting of this love, which is suited to our capacities, as men, and by
that we see it sometimes more, sometimes less (Song 7:11,12): also it is
manifested to us as we do, or do not walk with God in this world
(John 14:23). I speak now of saints.
Love in Christ pitcheth not
itself upon undue or unlawful objects; nor refuseth to embrace what by the
eternal covenant is made capable thereof. It always acteth according to God;
nor is there at any time the least shadow of swerving as to this.
Love in Christ requireth no
taking beauteousness in the object to be beloved, as not being able to put
forth itself without such attracting allurements (Eze 16:6-8). It can act of
and from itself, without all such kind of dependencies. This is manifest
to all who have the least true knowledge of what that object is in itself, on
which the Lord Jesus has set his heart to love them.
Love in Christ decays not, nor
can be tempted so to do by anything that happens, or that shall happen
hereafter, in the object so beloved. But as this love at first acts by, and
from itself, so it continueth to do until all things that are imperfections,
are completely and everlastingly subdued. The reason is, because Christ loves
to make us comely, not because we are so (Eze 16:9-14).
Object. But all along Christ compareth
his love to ours; now, why doth he so, if they be so much alike?
Answer. Because we know not love but
by the passions of love
that work in our hearts;
wherefore he condescends to our capacities, and speaketh of His love to us,
according as we find love to work in ourselves to others. Hence he sets forth
his love to us, by borrowing from us instances of our love to wife and children
(Eph 5:25). Yea, he sometimes sets forth his love to us, by calling to our mind
how sometimes a man loves a woman that is a whore, “Go,” (saith God to the
prophet) “love a woman beloved of her friend, yet an adulteress,
according to the word of the Lord toward the children of Israel, who look to
other gods, and love flagons of wine.” (Hosea 3:1) But then, these things must
not be understood with respect to the nature, but the dispensations and
manifestations of love; no, nor with reference to these neither, any further
than by making use of such suitable similitudes, thereby to commend his love to
us, and thereby to beget in us affections to him for the love bestowed upon us.
Wherefore Christ’s love must be considered both with respect to the essence,
and also as to the divers workings of it. For the essence thereof, it is as I
said, natural with himself, and as such, it is the root and ground of all those
actions of his, whereby he hath shewed that himself is loving to sinful man.
But now, though the love that is in him is essential to his nature, and can
vary no more than God himself: yet we see not this love but by the fruits of
it, nor can it otherwise be discerned. “Hereby perceive we the love of God,
because he laid down his life for us” (1 John 3:16). We must then betake
ourselves to the discoveries of this love, of which there are two sorts;
[namely,] such as are the foundations, and such as are the consequences of
those fundamental acts. Those which I call the foundations, are they upon which
all other discoveries of his goodness depend, and they are two. 1. His dying
for us. 2. His improving of his death for us at the right hand of God.
Third, And this leads me to the third
particular, to wit, to shew you what the love of Christ is; namely, in
the discovery of it. And to know the love of Christ.