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 PASSETHKNOWLEDGE."
—EPHESIANS 3:18,19.

The Apostle having, in the first chapter, treated of the doctrine of election, andin the second, of the reconciling of the Gentiles with the Jews to the Father, byhis Son, through the preaching of the gospel; comes in the third chapter to shewthat that also was, as that of election, determined before the world began. Now lestthe 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 repetitionand explanation, to the end they might be supported and made live above them. Healso joins thereto a fervent prayer for them, that God would let them see in thespirit and faith, how they, by God and by Christ, are secured from the evil of theworst that might come upon them. "For this cause I bow my knees unto the Fatherof 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 strengthenedwith might by his Spirit in the inner man; that Christ may dwell in your hearts byfaith; that ye, being rooted and grounded in love, may be able to comprehend withall saints, what is the breadth, and length, and depth, and height; and to know thelove of Christ, which passeth knowledge," &c. Knowing, that their deep understandingwhat good by these were reserved for them, they would never be discouraged, whatevertroubles should attend their profession.

BREADTH, and LENGTH, and DEPTH, and HEIGHT, are words that in themselves are bothambiguous, and to wonderment; ambiguous, because unexplained, and to wonderment,because they carry in them an unexpressible something; and that something that whichfar out-goes all those things that can be found in this world. The Apostle here wasunder a spiritual surprise, for while meditating and writing, he was caught: Thestrength and glory of the truths that he was endeavouring to fasten upon the peopleto whom he wrote, took him away into their glory, beyond what could to the full beuttered. 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 heartfrom the world, unto which they naturally are so inclined. Also, truths are oftendelivered to us, like wheat in full ears, to the end we should rub them out beforewe 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 willgive you, some that are of the same kind. And then show you, First, The reasons ofthem; and then also, Secondly, Something of their fullness.

Those of the same kind, are used sometimes to shew us the power, force, and subtiltyof 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 unsearchableand infinite greatness of God; who is a breadth, beyond all breadths; a length, beyondall lengths; a depth, beyond all depths; and a height, beyond all heights, and thatin all his attributes: He is an eternal being, an everlasting being, and in thatrespect 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 bywords, by thoughts, or by the most enlarged and exquisite apprehension; His greatnessis 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!" (Rom11:33) "If I speak of strength, lo, he is strong" (Job 9:19); yea, "thethunder of his power who can understand?" (Job 26:14) "There is none holyas 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 andFather of our Lord Jesus Christ, is that, if rightly considered, which will supportthe spirits of those of his people that are frighted with the greatness of theiradversaries. For here is a greatness against a greatness. Pharaoh was great, butGod more great, more great in power, more great in wisdom, more great every way forthe help of his people; wherein they dealt proudly, he was above them. These wordstherefore take in for this people, the great God who in his immensity and infinitegreatness 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 forthe 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 thereforehe 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 fillsheaven and earth is yours; the God whom the heaven of heavens cannot contain, isyours; 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 withyou, 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, andI would have it ours, and so it will when we live in the lively faith thereof. Norshould 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 againstsin and sinners; yea, were we righteous, are so high that needs they must look overus, for 'tis to him a condescension to behold things in heaven: How much more thento open his eyes upon such as we: yet by the passion of Jesus Christ, they harmoniouslyagree in the salvation of our souls. Hence God is said to be love (1 John 4), Godis 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 uponus. 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 loveto us, for Christ's sake; and then dilate with it thus in our minds, and enlargeit thus in our meditations; saying still to our low and trembling spirits: "Itis high as heaven; what canst thou do? deeper than hell; what canst thou know? themeasure thereof is longer than the earth, and[1] broader than the sea" (Job11:8,9). But we will pass generals, and more particularly speak

SECONDLY, something of their fullness, as they are fitted to suit and answer to thewhole state and condition of a Christian in this life. The words are boundless; wehave 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 infinitenesssuggested to us, and that has engaged for us. For the Apostle conjoins therein, Andto know the love of Christ which passeth knowledge. Thus therefore it suits and answersa Christian's condition, while in this world, let that be what it will. If his afflictionsbe 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 isnothing that is more helpful, succouring, or comfortable to a Christian while ina state of trial and temptation, than to know that there is a breadth to answer abreadth, a length to answer a length, a depth to answer a depth, and a height toanswer a height. Wherefore this is it that the Apostle prayeth for, namely, thatthe Ephesians might have understanding in these things, "That ye may know whatis the breadth, and length, and depth, and height."

Of the largeness of the Apostle's heart in praying for this people, to wit, "Thatthey might be able to comprehend with all saints, what," &c. of that weshall 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 thegood 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, wheresoevera man shall look. The sin of the saints is a spreading leprosy (Lev 13:12). Sin isa 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 overthe face of all the sky. Wherefore here is a breadth called for, a breadth that cancover all, or else what is done is to no purpose. Therefore to answer this, herewe 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, andcovered thy nakedness" (Eze 16:8). Here now is a breadth according to the spreadingnature of the sin of this wretched one; yea, a super-abounding spreading; a spreadingbeyond; a spreading to cover. "Blessed is he whose sin is covered" (Psa32:1), 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). "Hespread 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 overspreadingrage 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 overflowingbreadth, 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 yeshall be broken in pieces; and give ear, all ye of far countries; gird yourselvesand 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); Godwill over-match and go beyond you.

Wherefore this word, breadth, and what is the breadth: It is here expressed on purposeto succour and relieve, or to shew what advantage, for support, the knowledge ofthe overspreading grace of God by Christ yieldeth unto those that have it, let theirtrials be what they will. Alas! the sin of God's children seemeth sometimes to overspreadnot 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 inthe text? Why he must despair, lie down and die, and shut up his heart against allcomfort, unless he, with his fellow-christians, can, at least, apprehend what isthis breadth, or the breadth of mercy intended in this place. Therefore Paul forthe 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 signifiedby the spreading out of his hand to us in the invitations of the gospel. "Isaid," saith he, "Behold me, behold me, - - - I have spread out my handsall 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 itup 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 largenessof God's affections; as by our spreading out our hands in prayer, is signified thegreat sense that we have of the spreading nature of our sins, and of the great desiresthat 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 temptationsof the devil, who is that great and dogged Leviathan, that spreadeth his "sharp-pointedthings upon the mire" (Job 41:30): For, be the spreading nature of our corruptionsnever so broad, he will find sharp-pointed things enough to stick in the mire ofthem, for our affliction. These sharp-pointed things are those that in another placeare called "fiery darts" (Eph 6:16), and he has abundance of them, withwhich he can and will sorely prick and wound our spirits: Yea, so sharp some havefound 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 soulchooseth 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-aboundingbreadth in the sovereign grace of God, the which whoso seeth and understandeth, asthe Apostle doth pray we should, is presently helped: for he seeth that this gracespreadeth itself, and is broader than can be, either our mire, or the sharp-pointedthings that he spreadeth thereupon for our vexation and affliction: "It is broaderthan 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 ofthe grace and mercy of God in Christ. This will poise and stay the soul; this willrelieve and support the soul in and under those many misgiving and desponding thoughtsunto which we are subject when afflicted with the apprehensions of sin, and the aboundingnature of it.

Shall another man pray for this, one that knew the goodness and benefit of it, andshall 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, whenthou seest the spreading nature of thy sin be a memento to thee, to the end thoumayest not sink and die in thy soul.

Secondly, What is the breadth and LENGTH. As there is a breadth in this mercy andgrace of God by Christ, so there is a LENGTH therein, and this length is as largeas the breadth, and as much suiting the condition of the child of God, as the otheris. For, though sin sometimes is most afflicting to the conscience, while the soulbeholdeth the overspreading nature of it, yet here it stoppeth not, but oft-timesthrough the power and prevalency of it, the soul is driven with it, as a ship bya mighty tempest, or as a rolling thing before the whirlwind: driven, I say, fromGod, and from all hopes of his mercy, as far as the east is from the west, or asthe ends of the world are asunder. Hence it is supposed by the prophet, that forand by sin they may be driven from God to the utmost part of heaven (Deu 30:4); andthat is a sad thing, a sad thing, I say, to a gracious man. "Why," saiththe prophet to God, "Art thou so far from helping me, and from the words ofmy 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 dismalstate. "And thou hast removed my soul," said the church, "far offfrom peace: I forgat prosperity" (Lam 3:17). This is the state sometimes ofthe 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 desireof their eyes; but also with reverence to their faith and hope in their God. Theythink themselves beyond the reach of his mercy. Wherefore in answer to this conceitit is, that the Lord asketh, saying, "Is my hand shortened at all that it cannotredeem?" (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 partsof heaven, from thence will the Lord thy God gather thee, and from thence will hefetch thee" (Deu 30:4). God has a long arm, and he can reach a great way furtherthan we can conceive he can (Neh 1:9): When we think his mercy is clean gone, andthat ourselves are free among the dead, and of the number that he remembereth nomore, then he can reach us, and cause that again we stand before him. He could reachJonah, tho" in the belly of hell (Jonah 2); and reach thee, even then, whenthou thinkest thy way is hid from the Lord, and thy judgment passed over from thyGod. There is length to admiration, beyond apprehension or belief, in the arm ofthe 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 itcan extend itself. "If I take the wings of the morning," said David, "anddwell in the uttermost parts of the sea; even there shall thy hand lead me, and thyright 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, fromthe utmost corners.

This therefore should encourage them that for the present cannot stand, but thatdo fly before their guilt: Them that feel no help nor stay, but that go, as to theirthinking, 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, Iwill not now ask thee how thou camest into this condition, or how long this has beenthy state; but I will say before thee, and I prithee hear me, O the length of thesaving arm of God! As yet thou art within the reach thereof; do not thou go aboutto 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 reachthee 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 perceivethat God is within the reach of thy arm, then to believe that thou art within thereach 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 canreach those that are gone away, as far as they could? then this should encourageus to pray, and hope for the salvation of any one of our backslidden relations, thatGod 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 whichhath dried the sea, the waters of the great deep, that hath made the depths of thesea a way for the ransomed to pass over?" (Isa 51:9,10). Awake, O arm of theLord, 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 letthem stand before thee. I say, here is in this word LENGTH matter of encouragementfor us thus to pray; for if the length of the reach of mercy is so great, and ifalso this length is for the benefit of those that may be gone off far from God, (forthey at present have no need thereof that are near) then improve this advantage atthe throne of grace for such, that they may come to God again. Thirdly, As thereis 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 trialthat is diverse from the two former. I told you, that by the breadth the Apostleinsinuates a remedy and succour to us, when we see our corruptions spread like aleprosy; and by length he would shew us, that when sin has driven God's elect tothe farthest distance from him, yet his arm is long enough to reach them, and fetchthem back again.

But, I say, as we have here a breadth, and a length, so we have also a depth. Thatye may know what is the DEPTH. Christians have sometimes their sinking fits, andare as if they were always descending: or as Heman says, "counted with themthat go down into the pit" (Psa 88:4). Now guilt is not to such so much a windand 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 himdown, 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. Iam come into DEEP waters, where the floods overflow me" (Psa 69:2). Yea, thereis nothing more common among the saints of old, than this complaint: "Let neitherthe water flood overflow me, neither let the deep swallow me up, neither let thepit shut her mouth upon me" (Psa 69:14,15). Heman also saith, "Thou hastlaid 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 againthat 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 untodeep: What's that? Why, it is expressed in the verse before: "O God," sayshe, "My soul is cast down within me." "Down," that is, deep intothe jaws of distrust and fear. And, Lord, my soul in this depth of sorrow calls forhelp 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 everlastingarms (Deu 33:27), and catch him that has no help or stay in himself: For so it iswith 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 setforth, of a man whom sin and Satan is treading down into the deep; so in our textwhich I am speaking to at this time, we have a depth that can more than counterpoisethese deeps, set forth with a hearty prayer, that we may know it. And although thedeeps, 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 comfortof 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 isthat 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 fromthe love of God, which is in Christ Jesus our Lord" (Rom 8:38,39). But of thishe could by no means have been persuaded, had he not believed that mercy lieth deeperfor the godly to help them, than can all other depths be to destroy them: This isit at which he stands and wonders, saying, "O the depth of the riches both ofthe wisdom and knowledge of God" (Rom 11:33), that is to find out a way to savehis people, notwithstanding all the deep contrivances that the enemy hath, and mayinvent to make us come short [of] home.

This is also that, as I take it, which is wrapped up in the blessing, wherewith Jacobblessed his son Joseph. "God shall bless thee," saith he, "with blessingsof 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 observationof God's good dealing with Joseph, as in a spirit of prophecy: For he saw that helived and was become a flourishing bough, by a wall, after that the archers had donetheir worst to him (Gen 49:22-24). Moses also blesseth God for blessing of Josephthus, and blessed his portion to him, as counting of it sufficient for his help inall afflictions. "Blessed," saith he, "of the Lord, be his land, forthe 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, docouch beneath. Couch, that is, lie close, so as hardly to be discerned by him thatwillingly would see that himself is not below these arms that are beneath him. Butthat as I said, is hard to be discerned by him that thus is sinking, and that hasas 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 therewill be, though one should sink as deep as hell: And hence they are said to be "everlastingarms" that are "underneath" (Deu 33:27): That is, arms that are longand strong, and that can reach to the bottom, and also beyond, of all misery anddistress, 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 itis but as a lion couchant, it will awake in time for our help (Psa 44:22,26, Mark4:36-39). And forasmuch as this term is it, which is applicable to the lion in hisden; it may be to shew that as a lion, so will God at the fittest season, arise forthe help and deliverance of a sinking people. Hence when he is said to address himselfto the delivering of his people, it is that he comes as a roaring lion. "TheLord 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 whatit will. As let it be the depth of misery, the depth of mercy is sufficient. If itbe the depth of hellish policy, the depth both of the wisdom and knowledge of Godshall go beyond it, and prevail.

This therefore is worthy of the consideration of all sinking souls; of the soulsthat feel themselves descending into the pit. There is such a thing as this experiencedamong 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). Theyinwardly sink, not for want of something to relieve the body, but for want of somespiritual 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 faintedwithin 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 mercycouching to catch them, and to save them from sinking for ever, this would be reliefunto them, and help them to hope for good.

Again, As this, were it well considered by the sinking ones, would yield them stayand 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 thathave 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 mercytowards me," saith he, "and thou hast delivered my soul from the lowesthell" (Psa 86:13). And again, "He brought me up also out of an horriblepit," (a pit of noise, a pit wherein was the noise of devils, and of my heartanswering them with distrust and fear) "out of the miry clay," (into whichI did not only sink, but was by it held from getting up: but he brought me up) "andset my feet upon a rock, and established my goings. And he hath put a new song inmy 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 standupon 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, andnot help thee up. Tempt not God, lest he cast thee away indeed. I doubt there aremany that have presumed upon this mercy, that thus do couch beneath, and have castthemselves down from their pinnacles into vanity, of a vain conceit that they shallbe lifted up again: whom yet God will leave to die there, because their fall wasrather 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 ofGod through Christ towards his people: So there is also a HEIGHT, "That ye maycomprehend 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 aboveus, as well as things that are under, that are distressing to God's people. It issaid when Noah was a preacher of righteousness, there were giants in the earth inthose days (Gen 6:4). And these, as I conceive, were some of the heights that wereset against Noah; yea, they were the very dads and fathers of all that monstrousbrood 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 menthat were tall as cedars, and strong as the oaks, frighted them: they were in theirown sight, when compared with these high ones, but as grasshoppers. This thereforewas 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 thesewalls 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 ofSaul! 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 dayare sorely distressed, because they stand in the cross ways to cut off Israel fromhis possession.

But now to support us against all these, and to encourage us to take heart notwithstandingall these things; there is for us, a height in God. He hath made his Son higher thanthe 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 inanother place, "If thou seest the oppression of the poor, and violent pervertingof judgment and justice in a province, marvel not at the matter; for he that is higherthan the highest, regardeth, and there be higher than they" (Eccl 5:8). 'Twasthis that made Paul, that he feared not the height: not things present, nor thingsto come (Rom 8:39).

But again, As there are these things standing, or lying in our way: So there areanother sort of heights that are more mischievous than these: And they are the fallenangels. 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 principalityand power, and so they are become the rulers of the darkness of this world. By thesewe are tempted, sifted, threatened, opposed, undermined: also by these there aresnares, pits, holes, and what not made and laid for us, if peradventure by somethingwe may be destroyed. Yea, and we should most certainly be so, were it not for therock 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 hischariots of salvation) in triumph over their necks. These are they, together withall others, whose most devilish designs he can wield, and turn and make work togetherfor his ransomed's advantage (Rom 8:28), There is a height, an infinitely overtoppingheight 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 takennotice 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. Thesehigh things therefore are said to exalt themselves against the knowledge of God (2Cor 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 understandingof God and his Christ is opposed and contradicted, and from these also that we areso inclinable to swerve from right doctrine into destructive opinions. 'Tis fromthese that we are so easily persuaded to call into question our former experienceof the goodness of God towards us, and from these that our minds are so often cloudedand darkened that we cannot see afar off. These would betray us into the hands offallen angels, and men, nor should we by any means help or deliver ourselves, wereit not for one that is higher. These are the dark mountains at which our feet wouldcertainly stumble, and upon which we should fall, were it not for one who can leapand 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 itis dealt withal by our corrupted reason, proves a great shaking to our mind, andthat 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, howhigh they are?" (Job 22:12) Hence heaven is called the place for height (Prov25:3), 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, whenhe is in the grave. Now I say, every height is a difficulty to him that is loadenwith a burden, especially the heaven of heavens, where God is, and where is the resting-placeof his, to them that are oppressed with the guilt of sin. And besides, the dispensationwhich happeneth to us last, to wit, death, as I said before, makes this heaven, inmy thoughts while I live so much the more unaccessible. Christ indeed could mountup (Acts 1:9), but me, poor me, how shall I get thither? Elias indeed had a chariotsent 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 (Gen5:24), but as for me, how shall I get thither? Thus some have mourningly said. Andalthough distrust of the power of God, as to the accomplishing of this thing, isby 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 heightof the place, and the glory of the state that we are to enjoy therein, should a littleconcern us, at least so as to make us wonder in our thinking, that the time is comingthat 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 mercyof God, by which, means is provided to bring us thither. And I believe that thisthing, 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 (Oba4). Well, but what of all this? If heaven has gates, and they shall be shut, howwilt thou go in thither? Though such should climb up to heaven, from thence willGod 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, thehelp of angels, and the testimony of a good conscience to bring them thither; andhe 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 angelsare the servants of God for that end (Luke 16:22, Heb 1:14): and none with ill consciencesenter in thither (Psa 15:1, 24:3,4), What, "know ye not that the unrighteousshall not inherit the kingdom of God? be not deceived" (1 Cor 6:9), such havenone 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 thingsto 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 theworld; that the body that is turned into dust, should arise and ascend into the highestheaven (Phil 3:21). These things with many more seem to be utterly impossible: butthere is that which is called the power of God, by the which he is able to make allthings 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 cando so, why doth he suffer this, and that thing to appear, to act, and do so horriblyrepugnant to his word? I answer, he admits of many things, to the end he may shewhis wrath, and make his power known; and that all the world may see how he checksand overrules the most vile and unruly things, and can make them subservient to hisholy will. And how would the breadth and the length, and the depth, and the heightof the love and mercy of God in Christ to us-ward, be made to appear, so as in allthings 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 inChrist 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 meetwith in their journey from Egypt to Canaan, and all to convince them of their ownweakness, and also of the power of their God. And they that did wisely consider ofhis doings there, did reap the advantage thereof. Come, behold the works of the Lordtowards me, may every Christian say. He hath set a Saviour against sin; a heavenagainst 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 thepower, 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. Butwe for our parts are crushed before the moth: being a shadow, a vapour, and a windthat passes away (Job 4:19). Oh! how should we, and how would we, were but our eyesawake, stand and wonder at the preservations, the deliverances, the salvations andbenefits with which we are surrounded daily: while so many mighty evils seek dailyto swallow us up, as the grave. See how the golden psalm of David reads it. "Bemerciful unto me, O God; for man would swallow me up; he fighting daily oppressethme. 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 concludesit thus, "Thou hast delivered my soul from death: will not thou deliver my feetfrom falling, that I may walk before God in the light of the living" (verse13).

By this also we see the reason why it is so impossible for man or angel to persuadeunbelievers to come in to, and close with Christ; why there is a breadth that theycannot 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, thatthey cannot be allured thither. And that nothing can remove these; but those thatare in God, and that are opposite thereto; even the breadth, and length, and depthand 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 passon in pursuance of what is to come. Since there is an height obvious to sense, andthat that height must be overcome ere a man can enter into life eternal: let thyheart be careful that thou go the right way to overpass this height, that thou mayestnot miss of the delectable plains, and the pleasures that are above. Now, there isnothing 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 topto the gate of heaven. This is the ladder by which angels ascend thither: and thisis the ladder by which thou mayest ascend thither. "And he dreamed, and beholda ladder set up on the earth, and the top of it reached to heaven: and behold theangels 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 (John1:51). And in that it is said to stand upon the earth, that is to shew that he tookhold 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 divinenature was joined to the human, and by that means he was every way made a Saviourcomplete. 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 Godof Abraham" (Gen 28:13), to shew his hearty and willing reception of those thatascend the height of his sanctuary this way. All which Christ further explains bysaying, "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 theright manner embrace this ladder, so will he draw thee up thither after him (John12:32). All the rounds of this ladder are sound and fitly placed, not one of themis set further than that by faith thou mayest ascend step by step unto, even untilthou shalt come to the highest step thereof, from whence, or by which thou mayeststep 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 Isay 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'smercy 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 todo this thing.

First, That ye may be able. The weakness that is here supposed to hinder their thuscomprehending, &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 dependsupon graces, and the ability of graces, depends upon the mighty help of the spiritof God. Hence as nature itself, where grace is not, sees nothing; so nature by gracesees but weakly, if that grace is not strengthened with all might by the spirit ofgrace. The breadths, lengths, depths and heights here made mention of, are mysteries,and in all their operations, do work wonderfully mysteriously: insomuch that manytimes, though they are all of them busily engaged for this and the other child ofGod, yet they themselves see nothing of them. As Christ said to Peter, "WhatI do thou knowest not now" (John 13:7); so may it be said to many where thegrace and mercy of God in Christ is working: they do not know, they understand notwhat it is, nor what will be the end of such dispensations of God towards them. Whereforethey also say as Peter to Christ, "Dost thou wash my feet? - - thou shalt neverwash my feet" (John 13:6-8); Yea, and when some light to convince of this follybreaks in upon them, yet if it be not very distinct and clear; causing the personto know the true cause, nature, and end of God's doing of this or that, they swervewith 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 errin 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 thewilderness.

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 andsalvation of his people. Also (as was hinted a while since) that the power and gloryof this breadth, and length, &c. of the mercy and grace of God, may the moreshew its excellency and sufficiency as to our deliverance; we by him seem quite tobe delivered up to the breadths, lengths, and depths, and heights that oppose, andthat 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 thosemysterious methods of God, in his gracious actings towards his people. "Whowill bring me into the strong city," and "wilt not thou, O God, which hadstcast us off? and thou, O God, which didst not go out with our armies?" (Psa60:9,10) is a lesson too hard for every Christian man to say over believingly. Andwhat was it that made Jonah say, when he was in the belly of hell, "Yet I willlook again toward thy holy temple" (Jonah 2:4), but the good skill that he hadin understanding of the mystery of these breadths, and lengths, and depths, and heightsof God, and of the way of his working by them. Read the text at large. "Thouhadst cast me into the deep, in the midst of the seas, and the floods compassed meabout. All thy billows and thy waves passed over me. Then I said, I am cast out ofthy 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 thepulpit, specially if he has a little of the notion of things, but of the difficultyand strait, that those are brought into, out of whose mouth such things, or wordsare extorted, by reason of the force of the labyrinths they are fallen into: of thosethey 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 theway, and the workings of God by them. Now there are providences of two sorts, seeminglygood, and seemingly bad, and those do usually as Jacob did, when he blessed the sonsof Joseph, cross hands; and lay the blessing where we would not. "And when Josephsaw 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, suchas cast into the lap, health, wealth, plenty, ease, friends, and abundance of thisworld's good: because these, [Manasseh, as his name doth signify,] have in them anaptness to make us forget our toil, our low estate, and from whence we were (Gen41:51): but the great blessing is not in them. There are providences again, thattake 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, guidingthem wittingly, and laying the chiefest blessing on the head of Ephraim, or in thatprovidence, 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 knewhow to give him a better name (Gen 35:18). Jabez also, though his mother so calledhim, 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 thathas skill to judge of providences aright, has a great ability in him to comprehendwith other saints, what is the breadth, and length, and depth, and height: but hethat has not skill as to discerning of them, is but a child in his judgment in thosehigh 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 madeto say, "Sorrow is better than laughter; and the house of mourning better thanthe house of mirth" (Eccl 7:3-5). And I have more often seen, that the afflictedare 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 bea Christian, is one of the best of men. "They that go down to the sea, - - thatdo business in great waters, these see the works of the Lord, and his wonders inthe deep." [4] (Psa 107:23,24) And it is from hence, for aught I know, thatJames admonishes the brother of high degree to rejoice in that he is made low. Andhe 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 temptationis 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 isseldom by other means broken up to the sons of men. And hence 'tis said, that theafterwards of affliction doth yield the peaceable fruits of righteousness unto themwhich are exercised thereby (Heb 12:11).

The sum is, these breadths, and lengths, and depths, and heights of God, are to bediscerned; and some that are good, do more, and some do less discern them, and howthey 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 butthat there are some that are alive that have been able to say, the days of afflictionhave been the best unto them; and that could, if it were lawful, pray that they mightalways be in affliction, if God would but do to them as he did when his hand waslast upon them. For by them he caused his light to shine: Or as Job has it, "Thouhuntest 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 naturallythat glory, that cannot be so well discerned, or kept in view by weak eyes. He hadneed have an eye like an eagle, that can look upon the sun, that can look upon thesegreat things, and not be stricken blind therewith. You see how Saul was served whenhe was going to Damascus (Acts 9): But Stephen could stand and look up steadfastlyinto heaven; and that too when with Jonah he was going into the deep (Acts 7). ButI 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 itall. But here we must distinguish, and say, that there is a comprehending that isabsolute, and a comprehending that is comparative. Of comprehending absolutely, orperfectly, 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 knowwhatsoever is in the breadths, lengths, depths, and heights here spoken of. Whetheryou call them mercies, judgments, or the ways of God with men. "How unsearchableare his judgments, and his ways past finding out!" (Rom 11:33) Or, if you takethem to signify his love, unto which you see I am inclined; why, that you read ofin the same place, to be it "which passes knowledge." Wherefore shouldthe 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, hewould not only contradict other scriptures, but himself, in one and the self samebreath. 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 tocomprehend 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, asever any were; and to know with the very best of saints, The love of Christ, whichpasseth knowledge. There are, as has before been hinted, degrees of knowledge ofthese things; some know more, some less; but the Apostle prays that these Ephesiansmight 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 beggedfor them of God (2 Cor 13:7, 2 Thess 1:11).

2. But, secondly, This implies that there are great benefits accrued to Christiansby the comprehending of these things: Yea, it implies that something very specialis 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 understandmore thoroughly the greatness, the wisdom, the power, &c. of the God that isabove. For by these expressions are the attributes of God set forth unto us: Andalthough 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 theirheavenly 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 ownglory, 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 wholeworld is in him: for he is before, above, beyond, and round about all things. Henceit is said, The heavens for breadth, are but his span: That he gathereth the windin his fists (Prov 30:4): measureth the waters in the hollow of his hand, weigheththe mountains in scales, and the hills in a balance (Isa 40:12). Yea, that "allnations 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 hisword, in the book of creatures, and in the book of providences; yet the scripturesays, "Lo, these are parts of his ways: but how little a portion is heard ofhim?" (Job 26:14) So great is God above all that we have read, heard, or seenof Him, either in the bible, in heaven, or earth, the sea, or what else is to beunderstood. But now, That a poor mortal, a lump of sinful flesh, or, as the scripture-phraseis, poor dust and ashes, should be in the favour, in the heart, and wrapped up inthe compassions of SUCH a God! O amazing! O astonishing consideration! And yet "ThisGod 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 makesit, as one may say, his business to visit him every morning, and to try him everymoment, having set His heart upon him, being determined to set him also among hisprinces. "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 tobehold the things that are in heaven, and in the earth! He raiseth up the poor outof the dust, and lifteth the needy out of the dunghill; that he may set him withprinces, 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 attainto 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 anythingwe shall meet with, or that shall assault us in this world. The great God, the formerof all things, taketh part with them that fear Him, and that engage themselves towalk in His ways, of love, and respect, they bear unto him; so that such may boldlysay, "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 chariotsand horses, and weapons for his defence, yet afraid of being sparrow blasted, orover-run by a grasshopper! Why "It is he that sitteth upon the circle of theearth, 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; thereforewe should not fear them. To fear man, is to forget God; and to be careless in a timeof danger, is to forget God's ordinance. What is it then? Why, let us fear God, anddiligently keep his way, with what prudence and regard to our preservation, and alsothe preservation of what we have, we may: And if, we doing this, our God shall deliverus, and what we have, into the hands of them that hate us, let us laugh, be fearlessand careless, not minding now to do anything else but to stand up for Him againstthe workers of iniquity; fully concluding, that both we, and our enemies, are inthe hand of him that loveth his people, and that will certainly render a reward tothe wicked, after that he has sufficiently tried us by their means. "The greatGod 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 weattain it, will minister to us, is, An holy fear and reverence of this great Godin 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 asour God; and so, who to be feared like him! He also is wise, and will not be deceivedby any. "He will bring evil, and not call back his words, but will rise againstthe house of evil-doers, and against the help of them that work iniquity" (Isa31:2). Most men deal with God as if he were not wise; as if he either knew not thewickedness of their hearts and ways, or else knew not how to be even with them forit: 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 thereforeshould 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 childrenof men, should also beget in us a very great fear and dread of his majesty. Whenthe 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 (Psa36:6); nor is there any "searching of his understanding" (Isa 40:28). Hecan tell how to bring his wheel upon us; and to make our table a snare, a trap, anda stumbling- block unto us (Isa 8:14, Rom 11:8-10). He can tell how to make his Sonto us a rock of offence, and his gospel to be a savour of death unto death, untous (2 Cor 2:15,16). He can tell how to choose delusions for us (Isa 66:4, 2 Thess2:11,12), 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 weshould 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 thispeople: For the comprehending of these things, do poise and keep the heart in aneven course. This yields comfort; this gives encouragement; this begets fear andreverence in our hearts of God.

(4.) This knowledge will make us willing that he should be our God; yea, will alsomake us abide by that willingness. Jacob said with a vow, "If God will be withme, and will keep me in this way that I go, and will give me bread to eat, and raimentto put on, so that I come again to my father's house in peace; then shall the Lordbe my God: And this stone, which I have set for a pillar, shall be God's house: andof all that thou shalt give me I will surely give the tenth unto thee" (Gen28:20-22). Thus he considered the greatness of God, and from a supposition that hewas what he had heard him, of his father, to be; he concluded to choose him for hisGod, and that he would worship him, and give him that honour that was due to himas God. How did the king of Babylon set him above all gods, when but some sparklingrays 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 amissagainst him (Dan 3:28,29): he calls him "the most high" God, the God "thatliveth for ever"; and confesses, that he doth whatsoever he will in heaven andearth; and concludes with praising and extolling of him (Dan 4). We naturally lovegreatness; and when the glorious beauty of the King of glory shall be manifest tous, and we shall behold it, we shall say as Joshua did; Let all men do as seems themgood; 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 beforethem 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 nighto every one; "he in whom we live, and move, and have our being": God thathath made of one blood all nations of men, and that hath determined the times beforeappointed, and the bounds of their habitation, &c. (Acts 17:24-28) These thingsbespeak the greatness of God, and are taking to considering men. Yea, these veryAthenians, while ignorant of him, from those dark hints that they had by naturallight concerning him, erected an altar to him, and put this singular inscriptionupon it, "To the unknown God": to shew, that according to their mode, theyhad 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, expressedhere by the terms of unsearchable breadth, length, depth, and height; the betterwill he be able in his heart to conceive of the excellent glory and greatness ofthe things that are laid up in the heavens for them that fear him. They that knownothing 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 littleof them: But he that is able to comprehend with all saints what is the breadth, andlength, and depth, and height; he is best able to conceive of, and, consequentlyto 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 forthose dark souls that know nothing of his greatness, they have in derision thosewho 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 butlittle with the glory and blessedness that they are to go to when they die: whereforethey are neither so mortified to this world, so dead to sin, so self-denying, sodelighted in the book of God, nor so earnest in desires to be acquainted with theheights, and depths that are therein. No, this is reserved only for those who aredevoted thereto: who have been acquainted with God in a measure beyond that whichyour narrow-spirited Christians understand. There doth want as to these things, enlargingsin the hearts of the most of saints, as there did in those of Corinth, and also inthose at Ephesus: Wherefore, as Paul bids the one, and prays that the other may beenlarged, and have great knowledge thereabout: so we should, to answer such love,through desire, separate ourselves from terrene things that we may seek and intermeddlewith all wisdom (Prov 18:1). Christ says, "If any man will do his will, he shallknow of the doctrine" (John 7:17, Isa 28:9). Oh! that we were indeed enlargedas to these breadths, and lengths, and depths, and heights of God, as the Apostledesired 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 heartsas they do, and are (1 Cor 15:35). For the thorough belief of them depends upon theknowledge 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 ofthese things were at hand; and hence it is again, that they so soon are shaken inmind about them, when tempted of the devil, or briskly assaulted by deceivers. Butthis cometh to pass that there may be fulfilled what is written: "And whilethe 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 werehorribly decayed here, though some more than others: Hence Paul, when he treats ofthis doctrine, bids them "awake to righteousness," and not sin, tellingthem, 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 thesethings (verse 51).

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

(7.) Another advantage that floweth from this knowledge, is, that it makes the nextworld desirable, not simply as it is with those lean souls, that desire it only asthe thief desireth the judge's favour, that he may be saved from the halter; butout of love such have to God and to the beauties of the house he dwells in; and thatthey may be rid of this world, which is to such as a dark dungeon. The knowledgeof God that men pretend they have, may easily be judged of, by the answerable orunanswerableness of their hearts and lives thereto. Where is the man that groansearnestly to be gone to God, that counts this life a strait unto him: that saithas a sick man of my acquaintance did, when his friend at his bed-side prayed to Godto spare his life, No, no, said he, pray not so; for it is better to be dissolvedand 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 tobe gone, and the proof that these desires are true, is a life in heaven while weare on earth (Phil 3:20,21). I know words are cheap, but a dram of grace is worthall the world. But where, as I said, shall it be found, not among carnal men, notamong weak Christians, but among those, and those only, that enjoy a great measureof 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 secondpart of the text, and they deal mainly about the love of Christ, who is the Son ofGod. We have spoken already briefly of God, and therefore now we shall speak alsoof his Son. These words are a part of the prayer afore-mentioned, and have somethingof the same strain in them. In the first part, he prays that they might comprehendthat which cannot absolutely by any means be comprehended: and here he prays thatthat might be known, which yet in the same breath he saith, passeth knowledge, towit, 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. Nowfor the explication of this we must inquire into three things, First, Who Christis. 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, butthe self-same in nature with the Father (John 1:1,2, 1 John 5:7, Phil 2:6). Whereforewhat 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 havelove for us, that passes knowledge. It is common for equals to love, and for superiorsto be beloved; but for the King of princes, for the Son of God, for Jesus Christto love man thus: this is amazing, and that so much the more, for that man the objectof 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 theglory of his Father (Heb 1:3). The head over all things (Eph 1:22). The Prince oflife (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, dustand 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 beaffected herewith, saying, And wilt thou set thine eye upon such an one? But howmuch more when He will set his heart upon us. And yet this great, this high, thisglorious person, verily, verily loveth such.

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

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

The subject of love in the text, is Christ; but forasmuch as love in him is diversefrom the love that is in us; therefore it will not be amiss, if a little [of] thedifference 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 loveor hatred, joy or fear, is more apt to exceed, or come short, than to keep withinits due bounds. Hence, oft-times that which is loved today is hated tomorrow (2 Sam13:15); yea, and that which should be loved with bounds of moderation, is loved tothe 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 toreject those, that with leave of God, we may embrace and enjoy; so unruly, as tothe 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 lovecannot act; for the love that is in us, is not of power to set itself on work, whereno allurement is in the thing to be beloved.

Love in us decays, though once never so warm and strongly fixed, if the object fallsoff, as to its first alluring provocation; or disappointeth our expectation withsome 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 werefuse, or choose as to love, but upon, and after the rate, and the working thusof our passions. Wherefore our love, as we are natural, is weak, unorderly, failsand miscarries, either by being too much or too little; yea, though the thing whichis 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 asfound 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 essentialto his being (1 John 4:16); but in us it is not so, as has been already shewed. Godis love; Christ is God; therefore Christ is love, love naturally. Love thereforeis essential to His being. He may as well cease to be, as cease to love. Hence thereforeit 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 infirmitiesor 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 ofuncertainty. "Having loved his own which were in the world, he loved them untothe 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): alsoit 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 toembrace what by the eternal covenant is made capable thereof. It always acteth accordingto 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, asnot 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 manifestto all who have the least true knowledge of what that object is in itself, on whichthe 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 firstacts 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 tomake 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, ifthey 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 speakethof His love to us, according as we find love to work in ourselves to others. Hencehe sets forth his love to us, by borrowing from us instances of our love to wifeand children (Eph 5:25). Yea, he sometimes sets forth his love to us, by callingto our mind how sometimes a man loves a woman that is a whore, "Go," (saithGod 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 othergods, and love flagons of wine." (Hosea 3:1) But then, these things must notbe understood with respect to the nature, but the dispensations and manifestationsof love; no, nor with reference to these neither, any further than by making useof such suitable similitudes, thereby to commend his love to us, and thereby to begetin us affections to him for the love bestowed upon us. Wherefore Christ's love mustbe considered both with respect to the essence, and also as to the divers workingsof 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 thathimself is loving to sinful man. But now, though the love that is in him is essentialto his nature, and can vary no more than God himself: yet we see not this love butby the fruits of it, nor can it otherwise be discerned. "Hereby perceive wethe love of God, because he laid down his life for us" (1 John 3:16). We mustthen 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 thosefundamental acts. Those which I call the foundations, are they upon which all otherdiscoveries of his goodness depend, and they are two. 1. His dying for us. 2. Hisimproving 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 loveof Christ is; namely, in the discovery of it. And to know the love of Christ.

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

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

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

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

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

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

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

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

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

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

Wherefore that which would have been a death to some, to wit, the laying aside ofglory and becoming, of the King of princes, a servant of the meanest form; this heof his own good-will, was heartily content to do. Wherefore, he that once was theobject of the fear of angels, is now become a little creature, a worm, an inferiorone (Psa 22:6), born of a woman, brought forth in a stable, laid in a manger (Luke2:7), scorned of men, tempted of devils (Luke 4:2), was beholden to his creaturesfor food, for raiment, for harbour, and a place wherein to lay his head when dead.In a word, he "made himself of no reputation, took upon him the form of a servant,and was made in the likeness of men" (Phil 2:7), that he might become capableto do this kindness for us. And it is worth your noting, that all the while thathe was in the world, putting himself upon those other preparations which were tobe antecedent to his being made a sacrifice for us, no man, though he told what hecame about to many, had, as we read of, an heart once to thank him for what he cameabout (Isa 53:3). No, they railed on him, they degraded him, they called him devil,they said he was mad, and a deceiver, a blasphemer of God, and a rebel against thestate: They accused him to the governor; yea, one of his disciples sold him, anotherdenied him, and they all forsook him, and left him to shift for himself in the handsof his horrible enemies; who beat him with their fists, spat on him, mocked him,crowned him with thorns, scourged him, made a gazing stock of him, and finally, hangedhim up by the hands and the feet alive, and gave him vinegar to increase his affliction,when he complained that his anguish had made him thirsty. And yet all this couldnot take his heart off the work of our redemption. To die he came, die he would,and die he did before he made his return to the Father, for our sins, that we mightlive through him. [7] Nor may what we read of in the word concerning those temporalsufferings that he underwent be over-looked, and passed by without serious consideration;they being a part of the curse that our sin had deserved! For all temporal plaguesare due to our sin while we live, as well as the curse of God to everlasting perdition,when we die. Wherefore this is the reason why the whole life of the Lord Jesus wassuch a life of affliction and sorrow, he therein bare our sicknesses, and took uponhim our deserts: So that now the curse in temporals, as well as the curse in spirituals,and of everlasting malediction, is removed by him away from God's people; and sincehe overcame them, and got to the cross, it was by reason of the worthiness of thehumble obedience that he yielded to his Father's law in our flesh. For his wholelife (as well as his death) was a life of merit and purchase, and desert. Hence itis said, "he increased in favour with God" (Luke 2:52). For his works madehim still more acceptable to him: For he standing in the room of man, and becomingour reconciler to God; by the heavenly majesty he was counted as such, and so gotfor us what he earned by his mediatory works; and also partook thereof as he wasour head himself. And was there not in all these things love, and love that was infinite?Love which was not essential to his divine nature, could never have carried him throughso great a work as this: Passions here would a failed, would a retreated, and havegiven the recoil; yea, his very humanity would here have flagged and fainted, hadit not been managed, governed, and strengthened by his eternal Spirit. Whereforeit is said, that "through the eternal Spirit he offered himself without spotto God" (Heb 9:14). And that he was declared to be the Son of God, with so doing,and by the resurrection from the dead (Rom 1:4).

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

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

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

Now he was condemned of God's law, and died by the hand of justice, he was acquittedby God's law, and justified of justice; and all as a common person; so then, in hisacquitting, we are acquitted, in his justification we are justified; and thereforethe Apostle applieth God's justifying of Christ to himself; and that rightly (Isa50:8, Rom 8:33,34). For if Christ be my undertaker, will stand in my place, and dofor me, 'tis but reasonable that I should be a partaker: Wherefore we are also saidto be "quickened together with him" (Eph 2:5): That is, when he was quickenedin the grave; raised up together, and made to sit together in heavenly places inChrist Jesus. Therefore another scripture saith, "Hath He quickened you - -together with him, having forgiven you all trespasses" (Col 2:13). This quickening,must not be understood of the renovation of our hearts, but of the restoring of JesusChrist to life after he was crucified; and we are said to be quickened together withhim, because we were quickened in him at his death, and were to fall or stand byhim quite through the three days and three nights work; and were to take thereforeour lot with him: Wherefore it is said again, That his resurrection is our justification(Rom 4:25). That by one offering he has purged our sins for ever (Heb 10:12); andthat by his death he hath "delivered us from the wrath to come" (1 Thess1:10). But I say, I would be understood aright: This life resideth yet in the Son,and is communicated from him to us, as we are called to believe his word; mean whilewe are secured from wrath and hell, being justified in his justification, quickenedin his quickening, raised up in his resurrection; and made to sit already togetherin heavenly places in Christ Jesus! [8] And is not this a glorious improvement ofhis death, that after two days the whole body of the elect, in him, should be revived,and that in the third day we should live in the sight of God, in and by him (Heb6:18-20).

(2.) Another improvement of his death for us, was this, By that he slew for us, ourinfernal foes; by it he abolished death (2 Tim 1:1); by death he destroyed him thathad the power of death (Heb 2:14): By death he took away the sting of death (1 Cor15:55,56); by death he made death a pleasant sleep to saints, and the grave for awhile, an easy house and home for the body. By death he made death such an advantageto us, that it is become a means of translating of the souls of them that believein him, to life. And all this is manifest, for that death is ours, a blessing tous, as well as Paul and Apollos, the world and life itself (1 Cor 3:22). And thatall this is done for us by his death, is apparent, for that his person is where itis, and that by himself as a common person he has got the victory for us. For thoughas yet all things are not put under our feet, yet we see Jesus crowned with honourand glory, who by the grace of God tasteth death for every man. "For it becameGod, for whom are all things, and by whom are all things, to make the captain oftheir salvation perfect through sufferings" (Heb 2:7-10). It became him; thatis, it was but just and right, he should do so, if there was enough in the virtuousnessof his death and blood to require such a thing. But there was so. Wherefore God hasexalted him, and us in him, above these infernal foes. Let us therefore see ourselvesdelivered from death first, by the exaltation of our Jesus, let us behold him I sayas crowned with glory and honour, as, or because, he tasted death for us. And thenwe shall see ourselves already in heaven by our head, our undertaker, our Jesus,our Saviour.

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

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

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

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

(5.) Another improvement that he hath made of his death for us, is, he hath obtained,and received into his own hand sufficiency of gifts to make ministers for his churchwithal. I say, to make and maintain, in opposition to all that would hinder, a sufficientministry (1 Cor 12:28-30). Wherefore he saith, "When he ascended on high, heled captivity captive, and gave gifts unto men. And he gave some Apostles, some prophets,some evangelists, some pastors and teachers; for the perfecting of the saints, forthe work of the ministry, for edifying of the body of Christ. Until we all come inthe unity of the faith, and knowledge of the Son of God, unto a perfect man, untothe measure of the stature of the fullness of Christ" (Eph 4:8-14). Many wayshas Satan devised to bring into contempt this blessed advantage that Christ has receivedof God for the benefit of his church; partly while he stirs up persons to revilethe sufficiency of the Holy Ghost, as to this thing: partly, while he stirs up hisown limbs and members, to broach his delusions in the world, in the name of Christ,and as they blasphemously call it by the assistance of the Holy Ghost;[10] partlywhile he tempteth novices in their faith, to study and labour in nice distinctions,and the affecting of uncouth expressions, that vary from the form of sound words,thereby to get applause, and a name, a forerunner of their own destruction (John3:6).

But, notwithstanding all this, "Wisdom is justified of her children" (Matt11:19): and at the last day, when the outside, and inside of all things shall beseen and compared, it will appear that the Son of God has so managed his own servantsin the ministry of his word, and so managed his word, while they have been labouringin it, as to put in his blessing by that, upon the souls of sinners, and has blownaway all other things as chaff (James 1:18).

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

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

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

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

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

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

First, This love passes the knowledge of the wisest saint, we now single out thegreatest proficient in this knowledge; and to confirm this, I need go no furtherthan to the man that spake these words; to wit, Paul, for in his conclusion he includeshimself. The love of Christ which passeth knowledge, even my knowledge. As who shouldsay; though I have waded a great way in the grace of Christ, and have as much experienceof his love as any he in all the world, yet I confess myself short, as to the fullnessthat is therein, nor will I stick to conclude of any other, That "he knows nothingyet as he ought to know" (1 Cor 8:2, 13:12).

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

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

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

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

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

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

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

In general we may conclude, it was great; for there seems to be a parallel betwixthis Father's delights in him, and his delights in us. "I was daily his delight,- - any my delights were with the sons of men" (Prov 8:22,30,31). But I say,who can tell, who can tell altogether, what and how much the Father delighted inhis Son before the world began? Who can tell what kind of delight the Father hadin the Son before the world began? Why there seems to be a parallel betwixt the Father'slove to Christ, and Christ's love to us; the Father's delight in Christ, and hisdelight in us. Yea, Christ confirms it, saying, "As the Father hath loved me,so have I loved you, continue ye in my love" (John 15:9). I know that I am notyet upon the nature of the word eternal; yet since, by eternal, we understand, beforethe world began, as well as forward, to an endless forever: We may a little enquireof folks as they may read, if they can tell the kind or measure of the love wherewithChrist then loved us. I remember the question that God asked Job, "Where,"saith he, "wast thou when I laid the foundation of the earth? declare if thouhast understanding" (Job 38:4): Thereby insinuating that because it was donebefore he had his being, therefore he could not tell how it was done. Now, if a workso visible, as the creation is, is yet as to the manner of the workmanship thereofwholly unknown to them that commenced in their beings afterwards: How shall thatwhich has, in all the circumstances of it, been more hidden and inward, be foundout by them that have intelligence thereof by the ear, and but in part, and thatin a mystery, and long afterwards. But to conclude this, That which is eternal iswithout all beginning. This was presented to consideration before, and thereforeit cannot to perfection be known.

2. That which is eternal is without end, and how can an endless thing be known, thatwhich has no end has no middle, wherefore it is impossible that the one half of thelove that Christ has for his church should ever by them be known. I know that thosevisions that the saved shall have in heaven of this love, will far transcend ourutmost knowledge here, even as far as the light of the sun at noon, goes beyond thelight of a blinking candle at midnight; and hence it is, that when the days of thosevisions are come, the knowledge that we now have, shall be swallowed up. "Whenthat which is perfect is come, then that which is in part shall be done away"(1 Cor 13:10). And although he speaks here of perfections, "when that whichis perfect is come," &c., yet even that perfection must not be thought tobe such as is the perfection of God; for then should all that are saved be so manyexternals and so many infinites, as he is infinite. But the meaning is, we shallthen be with the eternal, shall immediately enjoy him with all the perfection ofknowledge, as far as is possible for a creature, when he is wrought up to the utmostheight that his created substance will bear to be capable of. But for all that, thisperfection will yet come short of the perfection of him that made him, and consequently,short of knowing the utmost of his love; since that in the root is his very essenceand nature. I know it says also, that we shall know even as we are known. But yetthis must not be understood, as if we should know God as fully as he knows us. Itwould be folly and madness so to conclude; but the meaning is, we are known for happiness;we are known of God, for heaven and felicity; and when that which is perfect is come,then shall we perfectly know, and enjoy that for which we are now known of God. Andthis is that which the Apostle longed for, namely, If by any means, he might apprehendthat for which he was also apprehended of Christ Jesus (Phil 3:12).

That is, know, and see that, unto the which he was appointed of God and apprehendedof Christ Jesus. 'Tis said again, "We shall be like him, for we shall see himas he is" (1 John 3:2). This text has respect to the Son, as to his humanity,and not as to his divinity. And not as to his divinity, simply, or distinctly considered;for as to that it is as possible for a spirit to drink up the sea, as for the mostenlarged saint that is, or ever shall be in glory, so to see God as to know him altogether,to the utmost, or throughout. But the humanity of the Son of God, we shall see throughout,in all the beauty and glory that is upon him; and that was prepared for him beforethe foundation of the world. And Christ will that we see this glory, when he takesus up in glory to himself (John 17:24); but the utmost boundlessness of the divinemajesty, the eternal deity of the Son of God, cannot be known to the utmost or altogether.I do not doubt, but that there will then in him, I mean in Christ, and in us, breakforth these glorious rays and beams of the eternal majesty, as will make him in eachof us admirable one to another (2 Thess 1:10); and that then, that of God shall beknown of us, that now never entered into our hearts to think of. But the whole, isnot, cannot, shall never be fully known of any. And therefore the love of Christ,it being essential to himself, cannot be known because of the endlessness that isin it. I said before, that which has no end, has no middle, how then shall thosethat shall be in heaven eternally, ever pass over half the breadth of eternity. True,I know that all enjoyments there will be enjoyments eternal. Yea, that whatever weshall there embrace, or what embraces we shall be embraced with, shall be eternal;but I put a difference betwixt that which is eternal, as to the nature, and thatwhich is so as to the durableness thereof. The nature of eternal things we shallenjoy, so soon as ever we come to heaven, but the duration of eternal things, themwe shall never be able to pass through, for they are endless. So then, the eternallove of Christ, as to the nature of it, will be perfectly known of saints, when theyshall dwell in heaven; but the endlessness thereof they shall never attain unto.And this will be their happiness. For could it be, that we should in heaven everreach the end of our blessedness: (as we should, could we reach to the end of thislove of Christ) why then, as the saying is, We should be at the land's end, and feelthe bottom of all our enjoyments. Besides, whatsoever has an end, has a time to decay,and to cease to be, as well as to have a time to shew forth its highest excellencies.Wherefore, from all these considerations it is most manifest, that the love of Christis unsearchable, and that it passes knowledge.

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

Reason Second, This love of Christ must needs be beyond our knowledge, because wecannot possibly know the utmost of our sin. Sin is that which sets out, and off,the knowledge of the love of Christ. There are four things that must be spoken tofor the clearing of this. 1. The nature of sin. 2. The aggravations of sin. 3. Theutmost tendencies of sin. 4. And the perfect knowledge of all this.

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

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

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

There are sins against light, sins against knowledge, sins against love, sins againstlearning, sins against threatenings, sins against promises, vows and resolutions,sins against experience, sins against examples of anger,