Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-772

 

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

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

Wherefore that which would have been a death to some, to wit, the laying aside of glory and becoming, of the King of princes, a servant of the meanest form; this he of his own good-will, was heartily content to do. Wherefore, he that once was the object of the fear of angels, is now become a little creature, a worm, an inferior one (Psa 22:6), born of a woman, brought forth in a stable, laid in a manger (Luke 2:7), scorned of men, tempted of devils (Luke 4:2), was beholden to his creatures for food, for raiment, for harbour, and a place wherein to lay his head when dead. In a word, he "made himself of no reputation, took upon him the form of a servant, and was made in the likeness of men" (Phil 2:7), that he might become capable of doing this kindness for us. And it is worth your noting, that all the while that he was in the world, putting himself upon those other preparations which were to be antecedent to his being made a sacrifice for us, no man, though he told what he came about to many, had, as we read of, an heart once to thank him for what he came about (Isa 53:3). No, they railed on him, they degraded him, they called him devil, they said he was mad, and a deceiver, a blasphemer of God, and a rebel against the state: They accused him to the governor; yea, one of his disciples sold him, another denied him, and they all forsook him, and left him to shift for himself in the hands of his horrible enemies; who beat him with their fists, spat on him, mocked him, crowned him with thorns, scourged him, made a gazing stock of him, and finally, hanged him up by the hands and the feet alive, and gave him vinegar to increase his affliction, when he complained that his anguish had made him thirsty. And yet all this could not take his heart off the work of our redemption. 

To die he came, die he would, and die he did before he made his return to the Father, for our sins, that we might live through him.  Nor may what we read of in the word concerning those temporal sufferings that he underwent be overlooked, and passed by without serious consideration; they being a part of the curse that our sin had deserved! For all temporal plagues are due to our sin while we live, as well as the curse of God to everlasting perdition, when we die. Wherefore this is the reason why the whole life of the Lord Jesus was such a life of affliction and sorrow, he therein bare our sicknesses, and took upon him our deserts: So that now the curse in temporals, as well as the curse in spirituals, and of everlasting malediction, is removed by him away from God's people; and since he overcame them, and got to the cross, it was because of the worthiness of the humble obedience that he yielded to his Father's law in our flesh. For his whole life (as well as his death) was a life of merit and purchase, and desert. Hence it is said, "he increased in favour with God" (Luke 2:52). For his works made him still more acceptable to him: For he standing in the room of man, and becoming our reconciler to God; by the heavenly majesty he was counted as such, and so got for us what he earned by his mediatory works; and also partook thereof as he was our head himself. And was there not in all these things love, and infinite love? Love which was not essential to his divine nature, could never have carried him through so great a work as this: Passions here would a failed, would a retreated, and have given the recoil; yea, his very humanity would here have flagged and fainted, had it not been managed, governed, and strengthened by his eternal Spirit. Wherefore it is said, that "through the eternal Spirit he offered himself without spot to God" (Heb 9:14). And that he was declared to be the Son of God, with so doing, and by the resurrection from the dead (Rom 1:4).

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-771

 

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

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

I will not stand here to discourse of the place called Hell, where the spirits of the damned are, we are discoursing of the nature of Christ's sufferings: and I say, if Christ was put into the very capacity of one that must suffer what in justice ought to be inflicted for sin; then, how we can so diminish the greatness of his sufferings, as some do, without undervaluing of the greatness of his love, I know not; and how they will answer it, I know not. And on the contrary, what if I should say, that the soul of Christ suffered as long as his body lay in the grave, and that God's loosing of the pains of death at Christ's resurrection, must not so much be made mention of with reference to his body, as to his soul, if to his body at all. For what pain of death was his body capable of, when his soul was separate from it? (Acts 2:24) And yet God's loosing the pains of death seems to be but an immediate antecedent to his rising from the dead. And this sense Peter doth indeed seem to pursue, saying, "For David speaketh concerning him; I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved. Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope, because thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption" (Acts 2:25-27). This, saith Peter, was not spoken of David, but he being a prophet, and knowing that God had sworn with an oath, that of the fruit of his loins according to the flesh he would raise up Christ to sit on his throne (verse 29,30): He seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither did his flesh see corruption (verse 31). "Thou wilt not leave my soul in hell"; his soul was not left in hell. Of what use are these expressions, if the soul of Christ suffered not, if it suffered not when separated from the body? 

For a time, the Apostle Peter seems to treat. Besides, if it is not improper to say that the soul was not left there, that never was there, I am at a loss. Thou wilt not leave, his soul was not left there; ergo, it was there, seems to be the natural conclusion. If it be objected that by hell is meant the grave, 'tis foolish to think that the soul of Christ lay there while his body lay dead therein. But again, the Apostle seems clearly to distinguish between the places where the soul and body of Christ were; counting his body to be in the grave, and his soul, for the time, in hell. If it be objected what was said by him to the thief upon the cross (Luke 23:43), I can answer, Christ might speak that with reference to his God-head, and if so, that lies as no objection to what hath been insinuated. And why may not that be so understood, as well as where he said, when on earth, "The Son of man which is in heaven" (John 3:13), meaning himself. For the personality of the Son of God, call him Son of man, or what other term is fitting, who resideth not in the human, but divine nature of Jesus Christ. However, since hell is sometimes taken for the place (Acts 1:25), sometimes for the grave, sometimes for the state (Psa 116:3), and sometimes but for a figure of the place where the damned are tormented (Jonah 2:2); I will not strictly assign to Christ the place, the prison where the damned spirits are (1 Peter 3:19), but will say, as I said before, that he was put into the place of sinners, into the sins of sinners, and received what by justice was the proper wages of sin both in body and soul: As is evident from that 53rd of Isaiah (verse 10,11). This soul of his I take to be that which the inwards and the fat of the burnt sacrifices were a figure, or shadow of. "And the fat and the inwards were burnt upon the altar, whilst the body was burned for sin without the camp" (Exo 29:13,14, Lev 8:14-17). And now, having said this much, wherein have I derogated from the glory and holiness of Christ? 

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

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-770

 

It is not attended with those unruly or uncertain motions that ours is attended with: here is no ebbing, no flowing, no going beyond, no coming short; and so nothing of uncertainty. "Having loved his own which were in the world, he loved them unto the end" (John 13:1).

True, there is a way of manifesting of this love, which is suited to our capacities, as men, and by that we see it sometimes more, sometimes less (Song 7:11,12): also it is manifested to us as we do, or do not walk with God in this world (John 14:23). I speak now of saints.

Love in Christ pitcheth not itself upon undue or unlawful objects; nor refuseth to embrace what by the eternal covenant is made capable thereof. It always acteth according to God; nor is there at any time the least shadow of swerving as to this.

Love in Christ requireth no taking beauteousness in the object to be beloved, as not being able to put forth itself without such attracting allurements (Eze 16:6-8). It can act of and from itself, without all such kind of dependencies. This is manifest to all who have the least true knowledge of what that object is in itself, on which the Lord Jesus has set his heart to love them.

Love in Christ decays not, nor can be tempted so to do by anything that happens, or that shall happen hereafter, in the object so beloved. But as this love at first acts by, and from itself, so it continueth to do until all things that are imperfections, are completely and everlastingly subdued. The reason is, because Christ loves to make us comely, not because we are so (Eze 16:9-14).

Object. But all along Christ compareth his love to ours; now, why doth he so, if they be so much alike?

Answer. Because we know not love but by the passions of love that work in our hearts; wherefore he condescends to our capacities, and speaketh of His love to us, according as we find love to work in ourselves to others. Hence he sets forth his love to us, by borrowing from us instances of our love to wife and children (Eph 5:25). Yea, he sometimes sets forth his love to us, by calling to our mind how sometimes a man loves a woman that is a whore, "Go," (saith God to the prophet) "love a woman beloved of her friend, yet an adulteress, according to the word of the Lord toward the children of Israel, who look to other gods, and love flagons of wine." (Hosea 3:1) But then, these things must not be understood with respect to the nature, but the dispensations and manifestations of love; no, nor regarding these neither, any further than by making use of such suitable similitudes, thereby to commend his love to us, and thereby to beget in us affections to him for the love bestowed upon us. Wherefore Christ's love must be considered both concerning the essence, and also as to the diverse workings of it. For the essence thereof, it is as I said, natural with himself, and as such, it is the root and ground of all those actions of his, whereby he hath shewed that himself is loving to sinful man. But now, though the love that is in him is essential to his nature, and can vary no more than God himself, yet we see not this love but by the fruits of it, nor can it otherwise be discerned. "Hereby perceive we the love of God, because he laid down his life for us" (1 John 3:16). We must then betake ourselves to the discoveries of this love, of which there are two sorts; [namely,] such as are the foundations, and such as are the consequences of those fundamental acts. Those which I call the foundations are they upon which all other discoveries of his goodness depend, and they are two. 1. He died for us. His death is improving for us at the right hand of God.

Third, and this leads me to the third particular, to wit, to shew you what the love of Christ is; namely, in the discovery of it. And to know the love of Christ.

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

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

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

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

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-769

 

SECOND PART OF THE TEXT.

AND TO KNOW THE LOVE OF CHRIST WHICH PASSETH KNOWLEDGE. These words are the second part of the text, and they deal mainly with the love of Christ, who is the Son of God. We have spoken already briefly of God, and therefore now we shall speak also of his Son. These words are a part of the prayer afore-mentioned, and have something of the same strain in them. In the first part, he prays that they might comprehend that which cannot absolutely by any means be comprehended: and here he prays that that might be known, which yet in the same breath he saith, passeth knowledge, to wit, the love of Christ. And to see the love of Christ, which passeth knowledge. In the words we are to take notice of three things:

FIRST, Of the love of Christ.

SECOND, Of the exceeding greatness of it.

THIRD, Of the knowledge of it.

FIRST, we will begin with the first of these, to wit, of the love of Christ. Now, for the explication of this, we must inquire into three things: First, who Christ is. Second, What love is. Third, what the love of Christ is.

First, Christ is a person of no less quality than he is of whom we treated before: to wit, very God. So I say, not titularly, not nominally, not so counterfeitly, but the self-same in nature with the Father (John 1:1,2, 1 John 5:7, Phil 2:6). Wherefore what we have under consideration, is so much the more to be taken notice of; namely, that a person so great, so high, so glorious, as this Jesus Christ was, should have love for us, that passes knowledge. It is common for equals to love, and for superiors to be beloved; but for the King of princes, for the Son of God, for Jesus Christ to love man thus: this is amazing, and that so much the more, for that man the object of this love, is so low, so mean, so vile, so undeserving, and so inconsiderable, as by the scriptures, everywhere he is described to be.

But to speak a little more particularly of this person. He is called God (John 1:1). The King of glory (Psa 24:10), and Lord of glory (1 Cor 2:8). The brightness of the glory of his Father (Heb 1:3). The head over all things (Eph 1:22). The Prince of life (Acts 3:15). The Creator of all things (Col 1:16). The upholder of all things (Heb 1:3). The disposer of all things (Matt 28:18). The only beloved of the Father (Matt 11).

But the persons of his beloved are called transgressors, sinners, enemies, dust and ashes, fleas (1 Sam 24:14), worms, shadows, vapours: vile, sinful, filthy, unclean, ungodly fools, madmen. And now is it not to be wondered at, and are we not to be affected herewith, saying, And wilt thou set thine eye upon such an one? But how much more when He sets his heart upon us. And yet this great, this high, this glorious person, verily, loveth such.

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

Love ought to be considered concerning the subject as well as to the object of it.

The subject of love in the text is Christ, but forasmuch as love in him is diverse from the love that is in us, therefore it will not be amiss, if a little of the difference be made appear.

Love in us is a passion of the soul, and being such, is subject to ebb and flow, and to be extreme both ways. For whatever is a passion of the soul, whether love or hatred, joy or fear, is more apt to exceed, or come short, than to keep within its due bounds. Hence, oftentimes that which is loved today is hated tomorrow (2 Sam 13:15); yea, and that which should be loved with bounds of moderation, is loved to the drowning of both soul and body in perdition and destruction (1 Tim 6:9,10).

Besides, love in us is apt to choose to itself undue and unlawful objects, and to reject those that, with leave of God, we may embrace and enjoy; so unruly, as to the laws and rules of divine government, oftentimes is this passion of love in us.

Love in us, requires, that something pleasing and delightful be in the object loved, at least, so it must appear to the lust and fancy of the person loving, or else love cannot act; for the love that is in us, is not of power to set itself on work, where no allurement is in the thing to be beloved.

Love in us decays, though once never so warm and strongly fixed, if the object falls off, as to its first alluring provocation; or disappointeth our expectation with some unexpected reluctancy to our fancy or our mind.

All this we know to be true from nature, for every one of us are thus; nor can we refuse, or choose as to love, but upon, and after the rate, and the working thus of our passions. Wherefore our love, as we are natural, is weak, unorderly, fails and miscarries, either by being too much or too little; yea, though the thing which is beloved be allowed for an object of love, both by the law of nature and grace. We therefore must put a vast difference betwixt love, as found in us, and love as seen in Christ, and that, both as to the nature, principle, or object of love.

Love in Christ is not love of the exact nature as is love in us; love in him is essential to his being (1 John 4:16), but in us it is not so, as has been already shown. God is love; Christ is God; therefore, Christ is love, love naturally. Love, therefore, is essential to His being. He may as well cease to be, as cease to love. Hence, thus, it follows that love in Christ floweth not from so low and beggarly a principle as doth love in man; and consequently is not, nor can be attended with those infirmities or defects that the love of man is attended with.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-768

 

(4.) This knowledge will make us willing that he should be our God; yea, will also make us abide by that willingness. Jacob said with a vow, "If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee" (Gen 28:20-22). Thus, he considered the greatness of God, and from a supposition that he was what he had heard him, of his father, to be; he concluded to choose him for his God, and that he would worship him, and give him that honour that was due to him as God. How did the king of Babylon set him above all gods, when but some sparkling rays from him did light upon him: he calls him "a God of gods" (Dan 2:47), prefers him above all gods, charges all people and nations that they do nothing amiss against him (Dan 3:28,29): he calls him "the most high" God, the God "that lived for ever"; and confesses, that he doth whatsoever he will in heaven and earth; and concludes with praising and extolling of him (Dan 4). We naturally love greatness, and when the glorious beauty of the King of glory shall be manifest to us, and we shall behold it, we shall say as Joshua did; Let all men do as seems them good; but I, and my house will serve the Lord (Josh 24:15).

When the Apostle Paul sought to win the Athenians to him, he sets Him forth before them with such terms as bespeaks his greatness; calling of him (and that rightly) "God that made the world, and all things:—the Lord of heaven and earth;—One that giveth to all life and breath, and all things"; One that is nigh to every one; "he in whom we live, and move, and have our being": God that hath made of one blood all nations of men, and that hath determined the times before appointed, and the bounds of their habitation, &c. (Acts 17:24-28) These things bespeak the greatness of God, and are taken to consider men. Yea, these very Athenians, while ignorant of him, from those dark hints that they had by natural light concerning him, erected an altar to him, and put this singular inscription upon it, "To the unknown God": to shew, that according to their mode, they had some kind of reverence for him: but how much more when they came to know him? and to believe that God, in all his greatness, had engaged himself to be theirs; and to bring them to himself, that they might in time be partakers of his glory. 

(5.) The more a man knows, or understands of the greatness of God towards him, expressed here by the terms of unsearchable breadth, length, depth, and height; the better will he be able in his heart to conceive of the excellent glory and greatness of the things that are laid up in the heavens for them that fear him. They that know nothing of this greatness, don't know anything of them; they that think amiss of this greatness, think amiss of them; they that know but little of this greatness, know but little of them: But he that can comprehend with all saints what is the breadth, and length, and depth, and height; he is best able to conceive of, and, consequently to make a judgment concerning the due worth, and blessed glory of them.

This is both evident to reason; also, experience confirms the same. For, as for those dark souls that know nothing of his greatness, they have in derision those who are, through the splendor of the glory, captivated and carried away after God. Also, those whose judgments are corrupted, and themselves thereby made as drunkards, to judge of things foolishly, they, as it were, step in the same steps with the other, and vainly imagine thereabout. Moreover, we shall see those little spirited Christians, though Christians indeed, that are but in a small measure acquainted with this God, with the breadths, and lengths, and depths, and heights that are in him, taken but little with the glory and blessedness that they are to go to when they die: wherefore they are neither so mortified to this world, so dead to sin, so self-denying, so delighted in the book of God, nor so earnest in desires to be acquainted with the heights, and depths that are therein. No, this is reserved only for those who are devoted thereto, who have been acquainted with God in a measure beyond that which your narrow-spirited Christians understand. There doth want as to these things, enlargings in the hearts of the most of saints, as there did in those of Corinth, and also in those at Ephesus: Wherefore, as Paul bids the one, and prays that the other may be enlarged, and have great knowledge thereabout: so we should, to answer such love, through desire, separate ourselves from terrene things that we may seek and intermeddle with all wisdom (Prov 18:1). Christ says, "If any man will do his will, he shall know of the doctrine" (John 7:17, Isa 28:9). Oh! that we were indeed enlarged as to these breadths, and lengths, and depths, and heights of God, as the Apostle desired the Ephesians might.

(6.) Then those great truths; the coming of Christ, the resurrection of the dead, and eternal judgment, would neither seem so like fables, nor be so much off our hearts as they do, and are (1 Cor 15:35). For the thorough belief of them depends upon the knowledge of the abilities that are in God to perform what he has said thereabout: And hence it is that your inferiour sort of Christians live so like, as if none of these things were at hand; and hence it is again, that they so soon are shaken in mind about them, when tempted of the devil, or briskly assaulted by deceivers. But this cometh to pass that there may be fulfilled what is written: "And while the bridegroom tarried, they all slumbered and slept" (Matt 25:1-7). Surely, the meaning is, they were asleep about his coming, the resurrection, and the judgment; and, consequently, had lost much of that knowledge of God, the which, if they had retained, these truths, with power, would have been upon their hearts. The Corinthians were horribly decayed here, though some more than others: Hence Paul, when he treats of this doctrine, bids them "awake to righteousness," and not sin, telling them, that some among them had not the knowledge of God (1 Cor 15:34). To be sure, they had not such a knowledge of God as would keep them steady in the faith of these things (verse 51).

Now, the knowledge of the things above-mentioned, to wit, "this comprehending knowledge," will increase these things, bring them near, and make them to be credited as are the greatest of God's truth: and the virtue of the faith of them is, to make one die daily. Therefore, (7.) Another advantage that floweth from this knowledge, is, that it makes the next world desirable, not simply as it is with those lean souls, that desire it only as the thief desireth the judge's favour, that he may be saved from the halter; but out of love such have to God and to the beauties of the house he dwells in; and that they may be rid of this world, which is to such as a dark dungeon. The knowledge of God that men pretend they have may easily be judged by the answerability or unanswerability of their hearts and lives thereto. Where is the man that groans earnestly to be gone to God, that counts this life a strait unto him: that saith as a sick man of my acquaintance did, when his friend at his bed-side prayed to God to spare his life, No, no, said he, pray not so; for it is better to be dissolved and be gone. Christians should shew the world how they believe; not by words on paper, not by gay and flourishing notions (James 2:18), but by those desires they have to be gone, and the proof that these desires are true is a life in heaven while we are on earth (Phil 3:20,21). I know words are cheap, but a dram of grace is worth all the world. But where, as I said, shall it be found, not among carnal men, not among weak Christians, but among those, and those only, that enjoy a great measure of Paul's wish here.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-767

 

I will add one word more, notwithstanding there is such a revelation of Him in his word, in the book of creatures, and in the book of providences. Yet, the scripture says, "Lo, these are parts of his ways: but how little a portion is heard of him?" (Job 26:14) So great is God above all that we have read, heard, or seen of Him, either in the bible, in heaven, or earth, the sea, or what else is to be understood. But now, that a poor mortal, a lump of sinful flesh, or, as the scripture phrase is, poor dust and ashes, should be in the favour, in the heart, and wrapped up in the compassions of SUCH a God! O amazing! O astonishing consideration! And yet "This God is our God for ever and ever; and He will be our guide even unto death" (Psa 48:14).

It is said of our God, "That he humbleth himself when he beholds things in heaven." How much more then when he openeth his eyes upon man; but most of all when he makes it, as one may say, his business to visit him every morning, and to try him every moment, having set His heart upon him, being determined to set him also among his princes. "The Lord is high above all nations, and his glory above the heavens. Who is like unto the Lord our God, who dwelleth on high, Who humbleth himself to behold the things that are in heaven, and in the earth! He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; that he may set him with princes, even with the princes of his people" (Psa 113:3-8).

(2.) IF this God be our God; or if our God be such a God, and could we but attain to that knowledge of the breadth, and length, and depth, and height that is in him, as the Apostle here prays, and desires we may, we should never be afraid of anything we shall meet with, or that shall assault us in this world. The great God, the former of all things, taketh part with them that fear Him, and that engage themselves to walk in His ways, of love, and respect, they bear unto him; so that such may boldly say, "The Lord is my helper, and I will not fear what man shall do unto me" (Heb 13:6). Would it not be amazing, should you see a man encompassed with chariots and horses, and weapons for his defence, yet afraid of being sparrow blasted, or over-run by a grasshopper! Why "It is he that sitteth upon the circle of the earth, and" to whom "the inhabitants thereof are as grasshoppers" (Isa 40:22): that is the God of the people that are lovers of Jesus Christ; therefore, we should not fear them. To fear man is to forget God; and to be careless in a time of danger is to forget God's ordinance. What is it then? Why, let us fear God, and diligently keep his way, with what prudence and regard to our preservation, and also the preservation of what we have, we may: And if, we doing this, our God shall deliver us, and what we have, into the hands of them that hate us, let us laugh, be fearless and careless, not minding now to do anything else but to stand up for Him against the workers of iniquity; fully concluding, that both we, and our enemies, are in the hand of him that loveth his people, and that will certainly render a reward to the wicked, after that he has sufficiently tried us by their means. "The great God that formed all things, both rewardeth the fool, and rewardeth transgressors" (Prov 26:10).

(3.) Another thing that the knowledge of what is prayed for of the Apostle, if we attain it, will minister to us, is, An holy fear and reverence of this great God in our souls; both because he is great, and because he is wise and good (Jer 10:7). "Who shall not fear thee, O Lord, and glorify thy name?" (Rev 15:4)

Greatness should beget fear, greatness should beget reverence: Now who so great as our God; and so, who to be feared like him! He is also wise and will not be deceived by anyone. "He will bring evil, and not call back his words, but will rise against the house of evil-doers, and against the help of them that work iniquity" (Isa 31:2). Most men deal with God as if he were not wise; as if he either knew not the wickedness of their hearts and ways, or else knew not how to be even with them for it: When, alas! he is wise in heart, and mighty in power; and although he will not, without cause, afflict, yet he will not let wickedness go unpunished. This therefore should make us fear. He also is good, and this should make us serve him with fear. Oh! that a great God should be a good God; a good God to an unworthy, to an undeserving, and to a people that continually do what they can to provoke the eyes of his glory; this should make us tremble. He is fearful in service, fearful in praises.

The breadth, and length, and depth, and height of his out-going towards the children of men, should also beget in us a very great fear and dread of his majesty. When the prophet saw the height of the wheels, he said they were dreadful (Eze 1:18), and cried out unto them, O wheel! (10:13). His judgments also are a great deep (Psa 36:6); nor is there any "searching of his understanding" (Isa 40:28). He can tell how to bring his wheel upon us; and to make our table a snare, a trap, and a stumbling-block unto us (Isa 8:14, Rom 11:8-10). He can tell how to make his Son to us a rock of offence, and his gospel to be a savour of death unto death, unto us (2 Cor 2:15,16). He can tell how to choose delusions for us (Isa 66:4, 2 Thess 2:11,12), and to lead us forth with the workers of iniquity (Psa 125:5), He can out-wit, and out-do us, and prevail against us for ever (Job 14:20); and therefore we should be afraid and fear before Him, for our good, and the good of ours for ever: Yea, it is for these purposes, with others, that the Apostle prayeth thus for this people: For the comprehending of these things, do poise and keep the heart in an even course. This yields comfort; this gives encouragement; this begets fear and reverence in our hearts of God.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-766

 

The sum is, these breadths, and lengths, and depths, and heights of God, are to be discerned; and some that are good, do more, and some do less discern them, and how they are working, and putting forth themselves in every providence, in every change, in every turn of the wheel that passeth by us in this world. I do not question but that some are alive that have been able to say, the days of affliction have been the best unto them; and that could, if it were lawful, pray that they might always be in affliction, if God would but do to them as he did when his hand was last upon them. For by them he caused his light to shine: Or as Job has it, "Thou huntest me as a fierce lion: and again thou shewest thyself marvelously upon me" (Job 10:16). See also the writing of Hezekiah, and read what profit he found in afflictions (Isa 38).

But again, these breadths, lengths, depths, and heights have in themselves naturally that glory, that cannot be so well discerned, or kept in view by weak eyes. He had need to have an eye like an eagle, that can look upon the sun, that can look upon these great things, and not be stricken blind therewith. You see how Saul was served when he was going to Damascus (Acts 9): But Stephen could stand and look up steadfastly into heaven; and that too when with Jonah he was going into the deep (Acts 7). But I have finished with this, and I will proceed.

Second—That ye may be able to comprehend. Although apprehension is included in comprehension, understanding is more. To understand is to know a thing thoroughly, or to grasp its entirety. But here we must distinguish, and say, that there is a comprehending that is absolute, and a comprehending that is comparative. Of comprehending absolutely, or perfectly, we are not here to speak; for that the Apostle could not, in this place, as to the thing prayed for, desire: For it is utterly impossible perfectly to know whatsoever is in the breadths, lengths, depths, and heights here spoken of. Whether you call them mercies, judgments, or the ways of God with men. "How unsearchable are his judgments, and his ways past finding out!" (Rom 11:33) Or, if you take them to signify his love, unto which you see I am inclined; why, that you read of in the same place, to be it "which passes knowledge."

Wherefore should the Apostle by this term, conclude, or insinuate, that what he calls here breadths, lengths, depths, or heights, might be fully, or perfectly understood and known, he would not only contradict other scriptures, but himself, in one and the self same breath. Wherefore it must be understood comparatively; that is, and that he says, with, or as much as others, as any, even with all saints. That ye may be able to comprehend with all saints, what is the breadth, and length, and depth, and height. I would ye were as able to understand, to know, and to find out these things, as ever any were; and to understand with the very best of saints, The love of Christ, which passeth knowledge. There are, as has before been hinted, degrees of knowledge of these things; some know more, some less; but the Apostle prays that these Ephesians might see, learn, and understand as much thereof as the best, or as any under heaven.

1. And this, in the first place, shews us the love of a minister of Jesus Christ. A minister's love to his flock is seen in his praying for them: wherefore Paul, commonly, by his epistles, either first or last, or both, gives the churches to understand, That he did often heartily pray to God for them (Rom 16:20,24, 1 Cor 16:23, Gal 6:18, Eph 1:16, Phil 1:4, Col 1:3, 1 Thess 1:2, 1 Tim 6:21, 2 Tim 4:22): And not only so, but also specifies the mercies, and blessings, and benefits which he earnestly begged for them of God (2 Cor 13:7, 2 Thess 1:11).

2. But, secondly, this implies that there are great benefits accrued to Christians by the comprehension of these things: Yea, it means that something very special is ministered to us by this knowledge of these; and here to touch upon a few of them.

(1.) He that shall arrive at some competent knowledge of these things, shall understand more thoroughly the greatness, the wisdom, the power, &c. of the God that is above. For by these expressions are the attributes of God set forth unto us: And although I have discoursed of them hitherto under the notion of grace and mercy, yet it was not for that I concluded, they excluded the expressing of his other attributes, but because they all, as it were, turn into loving methods in the wheel of their heavenly motion towards the children of God. Hence, it is said, "God is love" (1 John 4:16), "God is light" (1 John 1:5), God is what He is for His own glory, and the good of them that fear Him. God! Why God in the breadth, length, depth, height, that is here intended, comprehends the whole world (Col 1:17). The entire world is in him: for he is before, above, beyond, and round about all things. Hence it is said, The heavens for breadth, are but his span: That he gathereth the wind in his fists (Prov 30:4): measureth the waters in the hollow of his hand, weigheth the mountains in scales, and the hills in a balance (Isa 40:12). Yea, that "all nations before him are as nothing, and they are counted to him less than nothing, and vanity" (verse 17). Hence, we are said to live and move in him (Acts 17:28), and that He is beyond all search.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-765

 

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, that they may be capable of doing this thing.

First, that ye may be able. The weakness that is here supposed to hinder their thus comprehending, &c, did doubtless lie in their grace, as well as their nature: for in both, concerning them that are Christians, there is significant disability, unless they be strengthened mightily by the Holy Ghost. Nature's ability depends upon graces, and the ability of graces depends upon the mighty help of the spirit of God. Hence, as nature itself, where grace is not, sees nothing; so nature by grace sees but weakly, if that grace is not strengthened with all might by the spirit of grace. The breadths, lengths, depths, and heights here mentioned are mysteries, and in all their operations, do work wonderfully mysteriously: insomuch that many times. However, they are all of them busily engaged for this and the other child of God, yet they themselves see nothing of them. As Christ said to Peter, "What I do thou knowest not now" (John 13:7); so may it be said to many where the grace and mercy of God in Christ is working: they do not know, they understand not what it is, nor what will be the end of such dispensations of God towards them. Wherefore they also say as Peter to Christ, "Dost thou wash my feet?—thou shalt never wash my feet" (John 13:6-8); Yea, and when some light to convince of this folly breaks in upon them, yet if it be not very distinct and clear; causing the person to know the actual cause, nature, and end of God's doing of this or that, they swerve with Peter, as much on the other side (John 13:9,10). They have not known my ways, and my methods with them in this world, were that that caused Israel always to err in their hearts (Heb 3:10), and lie cross to all, and each of these breadths, lengths, depths, and heights, whenever they were under the exercise of any of them in the wilderness.

And the reason is, as I said before, for that they are very mysterious in their workings. For they work by, upon, and against oppositions; for, and in order to the help and salvation of his people. Also (as was hinted a while since) that the power and glory of this breadth, and length, &c. of the mercy and grace of God, may the more shew its excellency and sufficiency as to our deliverance; we by him seem quite to be delivered up to the breadths, lengths, and depths, and heights that oppose, and that utterly seek our ruin: wherefore at such times, nothing of breadths, lengths, depths, or heights can be seen, save by those that are very well skilled in those mysterious methods of God, in his gracious actings towards his people. "Who will bring me into the strong city," and "wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies?" (Psa 60:9,10) is a lesson too hard for every Christian man to say over believingly. And what was it that made Jonah say, when he was in the belly of hell, "Yet I will look again toward thy holy temple" (Jonah 2:4), but the good skill that he had in understanding of the mystery of these breadths, and lengths, and depths, and heights of God, and of the way of his working by them. Read the text at large. "Thou hadst cast me into the deep, amid the seas, and the floods compassed me about. All thy billows and thy waves passed over me. Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple" (Jonah 2:3,4).

These, and such like sentences, are easily played with by a preacher, when in the pulpit, specially if he has a little of the notion of things, but of the difficulty and strait, that those are brought into, out of whose mouth such things, or words are extorted, because of the force of the labyrinths they are fallen into: of those they experience nothing, wherefore to those they are utterly strangers.

He then that is able to comprehend with all saints what is the breadth, and length, and depth, and height; must be a good expositor of providences, and must see the way, and the workings of God by them. Now there are providences of two sorts, seemingly good, and seemingly bad, and those do usually as Jacob did, when he blessed the sons of Joseph, cross hands; and lay the blessing where we would not. "And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him" (Gen 48:17). I say there are providences unto which we would have the blessings entailed, but they are not. And they are providences that smile upon the flesh; to wit, such as cast into the lap, health, wealth, plenty, ease, friends, and abundance of this world's good: because these, [Manasseh, as his name doth signify,] have in them an aptness to make us forget our toil, our low estate, and from whence we were (Gen 41:51): but the great blessing is not in them. There are providences again that take away from us whatever is desirable to the flesh; such are the sickness, losses, crosses, persecution, and affliction; and usually in these, though they make us shudder 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 his people, lays his hands across, guiding them wittingly, and laying the chiefest blessing on the head of Ephraim, or in that providence, that sanctifies affliction. Abel! What was the reason Eve was, in comparison to Cain? Rachel called Benjamin the son of her sorrow: but Jacob knew how to give him a better name (Gen 35:18). Jabez also, though his mother so called him, because, as it seems, she brought him forth with more than ordinary sorrow, was yet more honourable, more godly, than his brethren (1 Chron 4:9,10). He that has skill to judge of providences aright, has a remarkable ability in him to comprehend with other saints, what is the breadth, and length, and depth, and height: but he that has not skill as to discerning of them, is but a child in his judgment in those high and mysterious things. And hence it is, that some shall suck honey out of that, at the which others tremble for fear it should poison them. I have often been made to say, "Sorrow is better than laughter; and the house of mourning better than the house of mirth" (Eccl 7:3-5). And I have more often seen that the afflicted are always the best sort of Christians. There is a man, never well, never prospering, never but under afflictions, disappointments, and sorrows: why this man, if he be a Christian, is one of the best of men. "They that go down to the sea,—that do business in great waters, these see the works of the Lord, and his wonders in the deep."  (Psa 107:23,24) And it is from hence, for aught I know, that James admonishes the brother of high degree to rejoice in that he is made low. And he renders the reason of it, to wit, for that the fashion of the world perisheth, the rich man fadeth away in his way; but the tempted, and he that endureth temptation is blessed (James 1:10-12). Now, I know these things are not excellent in themselves, nor yet to be desired for any profit that they can yield, but God doth use by these, as by a tutor or instructor, to make known to them that are exercised with them, so much of himself as to make them understand that riches of his goodness that is seldom by other means broken up to the sons of men. And hence 'tis said, that the afterwards of affliction doth yield the peaceable fruits of righteousness unto them which are exercised thereby (Heb 12:11).

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR, THE UNSEARCHABLE RICHES OF CHRIST.-764

 

I know the answer is ready. Get Christ and go to heaven. But methinks the height of the place, and the glory of the state that we are to enjoy therein, should a little concern us, at least to make us wonder in our thinking, that the time is coming that we must mount up thither. And since there are so many heights between this place, between us, and that, it should make us admire the heights of the grace and mercy of God, by which means He is provided to bring us thither. And this thing, this very thing, is included here by the Apostle when he prays for the Ephesians, that they might know the height.

Methinks, How shall we get thither will still stick in my mind. "I will ascend," says one, "above the height of the clouds, I will be like the Most High" (Isa 14:14). And I, says another, will set my nest among the stars of heaven (Oba 4). Well, but what of all this? If heaven has gates, and they shall be shut, how wilt thou go in thither? Though such should climb up to heaven, from thence will God bring them down (Amos 9:2). Still, I say, therefore, how shall we get in thither? Why, for them that are godly, there is the power of God, the merits of Christ, the help of angels, and the testimony of a good conscience to bring them thither; and he that has not the help of all these, let him do what he can, shall never come thither. Not that all these go to the making up of the height that is intended in the text: for the height there, is what is in God through Christ to us alone. But the angels are the servants of God for that end (Luke 16:22, Heb 1:14): and none with ill consciences enter in thither (Psa 15:1, 24:3,4), What, "know ye not that the unrighteous shall not inherit the kingdom of God? be not deceived" (1 Cor 6:9), such have none inheritance in the kingdom of Christ and of God (Eph 5:5).

This then should teach us that in God is a power that is able to subdue all things to himself. In the completing of many things, there seems to be an utter impossibility, as that a virgin should conceive in her womb, as a virgin, and bring a Son into the world; that the body that is turned into dust, should arise and ascend into the highest heaven (Phil 3:21). These things with many more seem to be utterly impossible: but there is that which is called the power of God, by the which he is able to make all things bend to his will, and to make all obstructions give place to what he pleases. God is high above all things and can do whatever He pleases. But since he can do so, why doth he suffer this, and that thing to appear, to act, and do so horribly repugnant to his word? I answer, he admits of many things, to the end he may shew his wrath, and make his power known; and that all the world may see how he checks and overrules the most vile and unruly things, and can make them subservient to his holy will. And how would the breadth and the length, and the depth, and the height of the love and mercy of God in Christ to us-ward, be made to appear, so as in all things it doth, were there not admitted that there should be breadths, and lengths, and depths and heights, to oppose. Wherefore these oppositions are therefore suffered, that the greatness of the wisdom, the power, the mercy, and grace of God to us in Christ might appear and be made manifest unto us.

This calls therefore upon Christians, wisely, to consider the doings of their God. How many opposite breadths, and lengths, and depths, and heights did Israel meet with in their journey from Egypt to Canaan, and all to convince them of their own weakness, and also of the power of their God. And they that did wisely consider of his doings there, did reap the advantage thereof. Come, behold the works of the Lord towards me, may every Christian say. He hath set a Saviour against sin; a heaven against a hell; light against darkness; good against evil, and the breadth, and length, and depth, and height of the grace that is in himself, for my good, against all the power, and strength, and force, and subtilty, of every enemy.

This also, as I hinted but just before, shows both the power of those who hate us, and the inability of us to resist. The power that is set against us none can crush, and break, but God: for it is the power of devils, of sin, of death, and hell. But we, for our part, are crushed before the moth: being a shadow, a vapour, and a wind that passes away (Job 4:19). Oh! How should we, and how would we, were but our eyes awake, stand and wonder at the preservations, the deliverances, the salvations, and benefits with which we are surrounded daily. At the same time, so many mighty evils seek daily to swallow us up, as the grave. See how the golden psalm of David reads it. "Be merciful unto me, O God; for man would swallow me up; he fighting daily oppresseth me. Mine enemies would daily swallow me up: for they be many that fight against me, O thou most high" (Psa 56:1,2). This is at the beginning of it. And he concludes it thus, "Thou hast delivered my soul from death: will not thou deliver my feet from falling, that I may walk before God in the light of the living" (verse 13). By this also we see the reason why it is so impossible for man or angel to persuade unbelievers to come in to, and close with Christ; why there is a breadth that they cannot get over, a length that they cannot get beyond, a depth that they cannot pass, and heights that so hinder them of the prospect of glory, and the way thereto, that they cannot be allured thither. And that nothing can remove these; but those that are in God, and that are opposite thereto; even the breadth, and length, and depth and height that is in the text expressed, is to all awakened men an undoubted truth.

One item I would here give to him that loveth his own soul, and then we will pass on in pursuance of what is to come. Since there is an height obvious to sense, and that height must be overcome ere a man can enter into life eternal: let thy heart be careful that thou go the right way to overpass this height, that thou mayest not miss of the delectable plains, and the pleasures that are above. Now, there is nothing so high as to overtop this height; but Jacob's ladder, and that can do it: that ladder, when the foot thereof doth stand upon the earth, reacheth with its top to the gate of heaven. This is the ladder by which angels ascend thither, and this is the ladder by which thou mayest ascend thither. "And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it" (Gen 28:12).

This ladder is Jesus Christ, the son of man, as is clear by the evangelist John (John 1:51). And in that it is said to stand upon the earth, that is to shew that he took hold of man who is of the earth, and therein laid a foundation for his salvation: in that it is said the top reached up to heaven, that is to shew that the divine nature was joined to the human, and by that means he was every way made a Saviour complete. Now concerning this ladder, 'tis said, Heaven was open where it stood, to shew that by him there is entrance into life: 'tis said also concerning this ladder, that the Lord stood there, at the top, above it: saying, "I am the Lord God of Abraham" (Gen 28:13), to shew his hearty and willing reception of those that ascend the height of his sanctuary this way. All which Christ further explains by saying, "I am the way, and the truth, and the life, no man cometh unto the father, but by me" (John 14:6). Look to thyself then, that thou do truly and after the proper manner embrace this ladder, so will he draw thee up thither after him (John 12:32). All the rounds of this ladder are sound and fitly placed, not one of them is set further than that by faith thou mayest ascend step by step unto, even until thou shalt come to the highest step thereof, from whence, or by which thou mayest step in at the celestial gate where thy soul desireth to dwell.

Take my caution then, and be wary, no man can come thither but by him. Thither I say to be accepted: thither, there to dwell, and there to abide with joy for ever.

"That ye—may be able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ which passeth knowledge."

Having thus spoken of the breadth, and length, and depth, and height, that is in God's mercy by Christ to us-ward; we will now come more directly to...

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR, THE UNSEARCHABLE RICHES OF CHRIST.-763

 

Fourthly, as there is a breadth, and length, and depth, in this mercy and grace of God through Christ towards his people: So there is also a HEIGHT, "That ye may comprehend with all saints, what is the breadth and length, and depth, and HEIGHT." Some things are high, as well as things that are low; things that are above us, as well as things that are under, that are distressing to God's people. It is said when Noah was a preacher of righteousness, there were giants in the earth in those days (Gen 6:4). And these, as I conceive, were some of the heights that were set against Noah; yea, they were the very dads and fathers of all that monstrous brood that followed in the world in that day. Of this sort were they who so frightened and terrified Israel when they were to go to inherit the land of promise. The men that were tall as cedars, and strong as the oaks, frightened them: they were in their own sight, when compared with these high ones, but as grasshoppers. This, therefore, was their discouragement (Num 13:31-33, Deu 2:10, 9:2).

Besides, together with these, they had high walls, walls as high as heaven, and these walls were for the purpose of keeping Israel out of their possession. See how it is expressed: The people is greater and taller than we, the cities are great and walled up to heaven: and moreover, we have seen the sons of the Anakims there (Deu 1:28). One of these, to wit, Goliath by name, how did he fright the children of Israel in the days of Saul! How did his appearance make them scuttle together on heaps before him (1 Sam 17)? By these giants, and by these high walls, God's children to this day are sorely distressed, because they stand in the crossways to cut off Israel from his possession.

But now to support us against all these, and to encourage us to take heart notwithstanding all these things; there is for us a height in God. He hath made his Son higher than the kings of the earth (Psa 89:26-28): His word also is settled for ever in heaven, and therefore must needs be higher than their walls (Psa 119:89): He also saith in another place, "If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter; for he that is higher than the highest, regardeth, and there be higher than they" (Eccl 5:8). 'Twas this that made Paul, that he feared not the height: not things present, nor things to come (Rom 8:39).

But again, as these things are standing, or lying in our way, So there are another sort of heights that are more mischievous than these, And they are the fallen angels. These are called spiritual wickedness, or wicked spirits, in high places (Eph 6:12): For God has suffered them for a time to take to themselves principality and power, and so they are become the rulers of the darkness of this world. By these we are tempted, sifted, threatened, opposed, undermined: also by these there are snares, pits, holes, and whatnot made and laid for us, if peradventure by something we may be destroyed. Yea, and we should most certainly be so, were it not for the rock that is higher than they. "But he that cometh from heaven is above all!" (John 3:31) These are they that our king has taken captive, and hath rid (in his chariots of salvation) in triumph over their necks. These are they, together with all others, whose most devilish designs he can wield, and turn and make work together for his ransomed's advantage (Rom 8:28). There is a height, an infinitely overtopping height in the mercy and goodness of God for us, against them.

There are heights also that build up themselves in us, which are not but to be taken notice of: Yea, there are many of them, and they place themselves directly so, that if possible they may keep the saving knowledge of God out of our hearts. These high things, therefore, are said to exalt themselves against the knowledge of God (2 Cor 10:5), and do oftentimes more plague, afflict, and frighten Christian men and women than anything besides. It is from these that our faith and spiritual understanding of God and his Christ is opposed and contradicted, and from these also that we are so inclined to swerve from correct doctrine into destructive opinions. 'Tis from these that we are so easily persuaded to call into question our former experience of the goodness of God towards us, and from these that our minds are so often clouded and darkened that we cannot see afar off. These would betray us into the hands of fallen angels, and men, nor should we by any means help or deliver ourselves, were it not for one that is higher. These are the dark mountains at which our feet would certainly stumble, and upon which we should fall, were it not for one who can leap and skip over these mountains of division, and come in to us (Song 2:8,17).

Further, there is a height also that is obvious to our senses, which, when it is dealt with by our corrupted reason, proves a great shaking to our mind, and that is the height, and exceeding distance that heaven is off of us, and we off it. "Is not God in the height of heaven? and behold the height of the stars, how high they are?" (Job 22:12) Hence heaven is called the place for height (Prov 25:3), Also when Ahaz is bid to ask concerning heaven, he is bid to ask it, In the height, the height above (Isa 7:11). Now saith reason, how shall I come thither? Especially when a good man is at his furthest distance, therefore, which is, when he is in the grave. Now I say, every height is a difficulty to him that is laden with a burden, especially the heaven of heavens, where God is, and where is the resting-place of his, to them that are oppressed with the guilt of sin. And besides, the dispensation which happeneth to us last, to wit, death, as I said before, makes this heaven, in my thoughts, while I live, so much the more inaccessible. Christ indeed could mount up (Acts 1:9), but me, poor me, how shall I get thither? Elias indeed had a chariot sent him to ride in thither, and went up by it into that holy place (2 Kings 2:11), but I, poor I, how shall I get thither? Enoch is there, because God took him (Gen 5:24), but as for me, how shall I get thither? Thus, some have mournfully said. And although distrust of the power of God, as to the accomplishing of this thing, is by no means to be smiled upon, yet methinks the unconcernedness of professors thereabout do argue that considering thoughts about that are wanting.