Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-783

 

(2.) When man is taken, and laid under the day of God's power: When Christ is opening his ear to discipline, and speaking to him that his heart may receive instruction; many times that poor man is, as if the devil had found him, and not God. How frenzily does he imagine? how crossly he thinks? How ungainly he carries it under convictions, counsels, and his present apprehension of things? I know some are more powerfully dealt with, and more strongly bound at first by the world; but others more in an ordinary manner, that the flesh, and reason may be seen, to the glory of Christ. Yea, and where the will is made more quickly to comply with its salvation, 'tis no thanks to the sinner at all (Job 4:18). 'Tis the day of the power of the Lord that has made the work so soon to appear. Therefore, count this an act of love, in the height of love; Love in a great degree (John 15:16).

(3.) When Christ Jesus has made this mad man to come to himself, and persuaded him to be willing to accept of his salvation: yet he may not be trusted, nor left alone, for then the corruptions that still lie scattering up and down in his flesh will tempt him to it, and he will be gone; yea, so desperately wicked is the flesh of saints, that should they be left to themselves but a little while, none knows what horrible transgressions would break out. Proof of this we have to amazement, plentifully scattered here and there in the world. Hence, we have the patience of God, and his gentleness so admired (2 Chron 32:21), for through that it is that they are preserved. He that keepeth Israel neither slumbers nor sleeps (Psa 121:4), but watches for them, and over them every moment, for he knows else they will be hurt (Isa 27:3).

(4.) Yea, notwithstanding this, how often are saints found playing truant, and lurking like thieves in one hole or other. Now, in the guilt of backsliding by the power of this, and then in filth by the power of that corruption (Jer 2:26). Yea, and when found in such decayings, and under such revoltings from God, how commonly do they hide their sin with Adam, and David, even until their Saviour fireth out of their mouths a confession of the truth of their naughtiness. "When I keep silence," said David, (and yet he chose to keep silence after he had committed his wickedness) "my bones waxed old through my roaring all the day long. For day and night thy hand was heavy upon me, my moisture is turned into the drought of summer" (Psa 32:3,4). but why didst thou not confess what thou hadst done then? So I did, saith he, at last, and thou forgavest the iniquity of my sin (verse 5).

(5.) When the sins of saints are so visible and apparent to others, that God for the vindication of his name and honour must punish them in the sight of others; yea, must do it, as he is just: Yet then for Christ's sake, he waveth such judgments, and refuseth to inflict such punishments as naturally tend to their destruction, and chooseth to chastise them with such rods and scourges, as may do them good in the end; and that they may not be condemned with the world (1 Cor 11:31,32). Wherefore the Lord loves them, and they are blessed, whom he chasteneth and teacheth out of his law (Heb 12:5-8, Psa 94:12). And these things are love to a degree.

(6.) That Christ should supply out of his fullness the beginnings of grace in our souls, and carry on that work of so great concern, and that which at times we have so little esteem of, is none of the least of the aggravations of the love of Christ to his people. And this work is as common as any of the works of Christ, and as necessary to our salvation, as is his righteousness, and the imputation thereof to our justification: For else how could we hold out to the end (Matt 24:13); and yet none else can be saved.

(7.) And that the love of Christ should be such to us that he will thus act, thus do to, and for us, with gladness; (as afore is manifest by the parable of the lost sheep) is another degree of his love towards us: And such an one too, as is none of the lowest rate. I have seen hot love, soon cold; and love that has continued to act, yet act towards the end, as the man that by running, and has run himself off his legs, pants, and can hardly run any longer: but I never saw love like the love of Christ, who as a giant, and bridegroom coming out of his chamber, and as a strong man, rejoiceth to run his race (Psa 19:5). Loving higher and higher, stronger and stronger, I mean as to the lettings out of love, for he reserveth the best wine even till the last (John 2:10).

(8.) I will conclude with this, that his love may be known in many degrees of it, by that sort of sinners whose salvation he most rejoiceth in, and that is, in the salvation of the sinners that are of the most enormous size: Great sinners, Jerusalem sinners, Samaritan sinners, publican sinners. I urge moreover, how he hath proportioned invitations, promises, and examples of his love, for the encouragement and support of those whose souls would trust in him: By which also great degrees of his love may be understood. However, we will now proceed to the third point that was proposed.

Thirdly, but the most excellent attainment that as to the understanding of the love of Christ, we can arrive at here, is to know that it passes knowledge: And to know the love of Christ that passeth knowledge. This truth discovereth itself,

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-782

 

Then he will come for us, as a bridegroom for his bride (Matt 25:6-10). Then shall a public marriage be solemnized, and eternized betwixt him and his church (Rev 19:6,7). Then she shall be wrapped up in his mantles and robes of glory (Col 3:4). Then they shall be separated, and separated from other sinners, and all things that offend shall be taken away from among them (Matt 25:31, 13:41). Then shall they be exalted to thrones, and power of judgment; and shall also sit in judgment on sinful men and fallen angels, acquiescing, by virtue of authority, with their king and head, upon them (1 Cor 6:2,3). Then or from thenceforth for ever, there shall be no more death, sorrow, hidings of his face, or eclipsing of their glory for ever (Luke 20:36). And thus you may see what rounds this our Jacob's ladder hath, and how by them we may climb, and climb, even until we are climbed up to heaven: but now we are set again; for all the glories, all the benefits, all the blessings, and all the good things that are laid up in heaven for these; Who can understand?

2. A second thing whereby the love of Christ is, to some degree, known, is this: That he should pass by angels and take hold of us. Who so considereth the nature of spirits, as they are God's workmanship, must needs confess, that as such, they have a pre-eminency above that which is made of dust: This then was the disparity 'twixt us and them; they being, by birth, far more noble than we. But now, when both have fallen, and by our fall, both are in a state of condemnation, that Jesus Christ should choose to take up us, the most inconsiderable, and pass by them, to their eternal perdition and destruction: O love! love in a high degree to man: For verily he took not hold of angels, but of the seed of Abraham he took hold (Heb 2:16). Yet this is not all: In all probability this Lord Jesus has ten times as much to do now he has undertaken to be our Saviour, as he would have had, had he stepped over us and taken hold on them.

(1.) He needed not to have stooped so low as to take flesh upon him; theirs being a more noble nature.

(2.) Nor would he in all likelihood, have met with those contempts, those scorns, those reproaches and undervaluings from them, as he has all-along received in this his undertaking, and met with from sinful flesh. For they were more noble than we, and would sooner have perceived the design of grace, and so one would think more readily have fallen in therewith, than [creatures in] such darkness as we were, and still by sin are.

(3.) They would not have had those disadvantages as we, for that they would not have had a tempter, a destroyer, so strong and mighty as ours is. Alas! had God left us, and taken them, though we should have been ever so full of envy against their salvation; yet being but flesh, what could we have done to them to have laid obstacles in the way of their faith and hope, as they can and do in ours?

(4.) They, it may fairly be presumed, had they been taken, and we left, and made partakers in our sted, while we had been shut out, as they are, would not have put Christ so to it, now in heaven (pray bear with the expression, because I want a better) as we by our imperfections have done and do. Sin, methinks, would not have so hanged in their natures as it doth in ours: their reason, and sense, and apprehensions being more quick, and so more apt to have been taken with this love of Christ, and by it more easily have been sanctified.

(5.) The law which they have broken, being not so intricate as that against which we have offended, theirs being a commandment with faithfulness to abide in the place in which their Creator had set them; methinks, considering also the aptness of their natures as angels, would not have made their complete obedience so difficult.

(6.) Nor can I imagine, but had they been taken, they, as creatures excelling in strength, would have been more capable of rendering these praises and blessings to God for eternal mercies than such poor, sorry creatures as we are could. But! "behold what manner of love the Father hath bestowed upon us, that we should be called the children of God" (1 John 3:1). That we, not they, that we notwithstanding all that they have, or could have done to hinder it, should be called the children of God.

This therefore is an high degree of the love of Jesus Christ to us, that when we and they were fallen, he should stoop and take up us, the more ignoble, and leave so mighty a creature in his sins to perish.

3. A third thing whereby the love of Christ in some of the degrees of it may be known, will be to consider more particularly the way, and unwearied work that he hath with man to bring him to that kingdom, that by his blood he hath obtained for him.

(1.) Man, when the Lord Jesus takes him in hand to make him partaker of the benefit, is found an enemy to his redeemer; nor doth all the intelligence that he has had of the grace and love of Christ to such, mollify him at all, to wit, before the day of God's power comes (Rom 4:5, 5:7-10). And this is a strange thing. Had man, though he could not have come to Christ, been willing that Christ should have come to him, it had been something; it would have shewn that he had taken his grace to heart, and considered of it: yea, and that he was willing to be a sharer in it. But verily here is no such thing; man, though he has free will, yet is willing by no means to be saved God's way, to wit, by Jesus Christ, before (as was said before) the day of God's power comes upon him. When the good shepherd went to look for his sheep that was lost in the wilderness, and had found it: did it go one step homewards upon its own legs? did not the shepherd take her and lay her upon his shoulder, and bring her home rejoicing (Luke 15). This then is not love only, but love to a degree.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-781

 

Secondly, as the love of Christ may be known in the nature of it, so it may be known in many degrees of it. That which is knowable admits of degrees of knowledge: the love of Christ is knowable. Again, that which is not possible to be known to the utmost, is to be known, we know not how much; and therefore they that seek to know it, should never be contented or satisfied to what degree of the knowledge of it soever they attain; but still should be reaching forward, because there is more to be known of it before them. "Brethren," said Paul, "I count not myself to have apprehended, (that is to the utmost) but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark for the prize of the high calling of God in Christ Jesus" (Phil 3:13,14). I might here discourse of many things, since I am upon this head of reaching after the knowledge of the love of Christ in many of the degrees of it. But I shall content myself with few.

1. He that would know the love of Christ in several degrees of it, must begin at his person, for in him dwells all the treasures of wisdom and knowledge. Nay, more; In him "are hid all the treasures of wisdom and knowledge" (Col 2:3). In him, that is, in his person: For, for the godhead of Christ, and our nature to be united in one person, is the highest mystery, and the first appearance of the love of Christ by himself, to the world (1 Tim 3:16). Here I say, lie hid the treasures of wisdom, and here, to the world, springs forth the riches of his love (John 1:14). That the eternal word, for the salvation of sinners, should come down from heaven and be made flesh, is an act of such condescension, a discovery of such love, that can never to the full be found out. Only here we may see, love in him was deep, was broad, was long, and high: let us therefore first begin here to learn to know the love of Christ, in the high degrees thereof.

(1.) Here, in the first place, we perceive love, in that the human nature, the nature of man, not of angels, is taken into union with God. Who so could consider this, as it can be regarded as, would stand amazed till he died with wonder. By this very act of the heavenly wisdom, we have an inconceivable pledge of the love of Christ to man: for in that he hath taken into union with himself our nature, what doth it signify, but that he intendeth to take into union with himself our person. For this very purpose did he assume our nature. Wherefore we read that in the flesh he took upon him, in that flesh, he died for us, the just for the unjust, that he might bring us to God (1 Peter 3:18).

(2.) As he was made flesh, so as was said afore, he became a public or familiar person for us: and hereby is perceived another degree of his love; undertaking to do for his, what was not possible they should do for themselves, perfecting of righteousness to the very end of the law, and doing for us, to the reconciling of us unto his Father, and himself (Rom 10:3,4, 3:24).

(3.) Herein also we may attain to another degree of knowledge of his love, by understanding that he has conquered, and so disabled our foes, that they cannot now accomplish their designed enmity upon us (Rom 5, Eph 5:26,27): but that when Satan, death, the grave and sin have done to his people, whatever can by them be done, we shall be still more than conquerors, (though on our side be many disadvantages), through him that has loved us, over them (Rom 8:37).

(4.) By this also we may yet see more of his love, in that as a forerunner, he is gone into heaven to take possession thereof for us (Heb 6:20): there to make ready, and to prepare for us our summer-houses, our mansion, dwelling-places. As if we were the lords, and he the servant! (John 14:2,3) Oh, this love!

(5.) Also we may see another degree of his love, in this, that now in his absence, he has sent the third person in the Trinity to supply his place as another comforter of us (John 16:7, 15:26), that we may not think he has forgot us, not be left destitute of a revealer of truth unto us (John 14:16). Yea, he has sent him to fortify our spirits, and to strengthen us under all adversity; and against our enemies of what account, or degree soever (Luke 21:15).

(6.) In this also we may see yet more of the love of Christ, in that though he is in heaven and we on earth: Nothing can happen to his people to hurt them, but he feels it, is touched with it, and counteth it as done unto himself: Yea, sympathizes with them, and is afflicted, and grieved in their griefs, and their afflictions.

(7.) Another thing by which also yet more of the love of Christ is made manifest, and so may by us be known, is this: He is now, and has been ever since his ascension into glory, laying out himself as high-priest for us (Heb 7:24-26), that by the improving13 of his merits before the throne of grace, in way of intercession, he might preserve us from the ruins that our daily infirmities would bring upon us (Heb 8:12): yea, and make our persons and performances acceptable in his Father's sight (Rom 5:10, 1 Peter 2:5).

(8.) We also see yet more of his love by this, that he will have us where himself is, that we may behold and be partakers of his glory (John 17:24). And in this degree of his love, there are many loves.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-780

 

Before I leave this head, I will present my reader with these things, as helps to the knowledge of the love of Christ. I mean the knowledge of its nature, and as it helps to retain it.

Help First, Know thyself, what a vile, horrible, abominable sinner thou art: For thou canst not know the love of Christ, before thou knowest the badness of thy nature. "O wretched man that I am" (Rom 7:24) must be, before a man can perceive the nature of the love of Christ. He that sees himself but little, will hardly know much of the love of Christ: he that sees of himself nothing at all, will hardly ever see anything of the love of Christ. But he that sees most of what an abominable wretch he is, he is like to see most of what is the love of Christ. All errors in doctrine take their rise from the want of this (I mean errors in doctrine as to justification). All the idolizing of men's virtues and human inventions riseth also from the want of this. So then if a man would be kept sure and stedfast, let him labour before all things to know his own wretchedness. People naturally think that the knowledge of their sins is the way to destroy them; when in very deed, it is the first step to salvation. Now if thou wouldest know the badness of thy self, begin in the first place to study the law, then thy heart, and so thy life. The law thou must look into, for that's the glass; thy heart thou must look upon, for that's the face; thy life thou must look upon, for that's the body of a man, as to religion (James 1:25). And without the wary consideration of these three, 'tis not to be thought that a man can come at the knowledge of himself, and consequently to the knowledge of the love of Christ (James 1:26,27).

Help Second, Labour to see the emptiness, shortness, and the pollution that cleaveth to a man's own righteousness. This also must be known before a man can know the nature of the love of Christ. Those who see nothing of the loathsomeness of man's best things will think that the love of Christ is of that nature as to be procured, won, obtained, or purchased by man's good deeds. And although so much gospel light is broke forth as to stop men's mouths from saying this, yet 'tis nothing else but sound conviction of the vileness of man's righteousness, that will enable men to see that the love of Christ is of that nature, as to save a man without it; as to see that it is of that nature as to justify him without it: I say, without it, or not at all. There is shortness, there is hypocrisy, there is a desire for vain glory, there is pride, there is presumption in man's own righteousness: nor can it be without these wickednesses, when men know not the nature of the love of Christ. Now these defile it, and make it abominable. Yea, if there were no imperfection in it, but that which I first did mention, to wit, shortness; how could it cover the nakedness of him that hath it, or obtain for the man, in whole or in part, that Christ should love, and have respect unto him.

Occasions many thou hast given thee to see the emptiness of man's own righteousness, but all will not do unless thou hast help from heaven: wherefore thy wisdom will be, if thou canst tell where to find it, to lie in the way of God, that when he comes to visit the men that wait upon him in the means of his own appointing, thou mayest be there; if perhaps he may cast an eye of pity upon thy desolate soul, and make thee see the things above mentioned. That thou mayest know the nature of the love of Christ.

Help Third, If thou wouldest know the nature of this love, be much in acquainting of thy soul with the nature of the law, and the nature of the gospel (Gal 3:21). The which though they are not diametrically opposite one to another, yet do propound things so differently to man, that if he knows not where, when, and how to take them, 'tis impossible but that he should confound them, and in confounding of them, lose his own soul (Rom 9:31,32). The law is a servant, both first and last, to the gospel (Rom 10:3,4): when therefore it is made a Lord, it destroyeth: and then to be sure it is made a Lord and Saviour of, when its dictates and commands are depended upon for life.

Thy wisdom, therefore, will be to study these things distinctly and thoroughly; for so far as thou art ignorant of the proper knowledge of the nature of these, so far thou art ignorant of the adequate knowledge of the nature of the love of Christ. Read Paul to the Galatians, that epistle was indicated by the Holy Ghost, on purpose to direct the soul, in and about this very thing.

Help Fourth, The right knowledge of the nature of the love of Christ is obtained, and retained by keeping of these two doctrines at an everlasting distance as to the conscience; to wit, not suffering the law to rule but over my outward man, not suffering the gospel to be removed one hair's breadth from my conscience. When Christ dwells in my heart by faith (Eph 3:17), and the moral law dwells in my members (Col 3:5), the one to keep up peace with God, the other to keep my conversation in a good decorum: then am I right, and not till then.

But this will not be done without much experience, diligence, and delight in Christ. For there is nothing that Satan more desireth, than that the law may abide in the conscience of an awakened Christian, and there take up the place of Christ, and faith; for he knows if this may be obtained, the vail is presently drawn over the face of the soul, and the heart darkened as to the knowledge of Christ; and being darkened, the man is driven into despair of mercy, or is put upon it to work for life (2 Cor 3:13-15). There is, therefore, as I say, much diligence required of him that will keep these two in their places assigned to them by God. I say much diligent study of the word, diligent prayer, with diligence to walk with God in the world. However, we will move on to the next point.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-779

 

THIRD, To speak of the knowledge of it; that is to say, we will shew

WHAT KNOWLEDGE OF CHRIST'S LOVE IS ATTAINABLE IN THIS WORLD,

under these three heads. As to this, First, it may be known as to the nature of it. Second, it may be known in many of its degrees. Third, but the most excellent knowledge that we can have of it here is to know that it passes knowledge.

First, we may know it as it is. That is, it is love free, divine, heavenly, everlasting, incorruptible. And this no love is but the love of Christ; all other love is either love corruptible, transient, mixed, or earthly. It is divine, for 'tis the love of the holy nature of God. It is heavenly, for that it is from above: it is everlasting, for that it has no end: it is immortal, for that there is not the appearance of corruptibility in it, or likelihood of decay.

This is general knowledge, and this is common among the saints, at least in the notion of it. Though I confess, it is hard in time of temptation, practically, to hold fast the soul to all these things. But, as I have said already, this love of Christ must be such, because love in the root of it, is essential to his nature, as also I have proved now, as is the root, such are the branches; and as is the spring, such are the streams, unless the channels in which those streams do run, should be corrupted, and so defile it. Still, I know no channels through which this love of Christ is conveyed unto us, but those made in his side, his hands, and his feet, &c. Or those gracious promises that dropped like honey from his holy lips, in the day of his love, in which he spake them: and seeing his love is conveyed to us, as through those channels, and so by the conduit of the holy and blessed spirit of God, to our hearts, it cannot be that it should hitherto be corrupted. I know the cisterns, to wit, our hearts, into which it is conveyed, are unclean, and may take away much, through the damp that they may put upon it, of the native savour and sweetness thereof. I know also that there are those that tread down, and muddy those streams with their feet (Eze 34:18,19); but yet neither the love nor the channels in which it runs should bear the blame of this. And I hope those that are saints indeed, will not only be preserved to eternal life, but nourished with this that is incorruptible unto the day of Christ. I told you before, that in the hour of temptation, it will be hard for the soul to hold fast to these things; that is, to the true definition of this love; for then, or at such seasons, it will not be admitted that the love of Christ is either transient, or mixed; but we count that we cannot be loved long, unless something better than yet we see in us, be found there, as an inducement to Christ to love, and to continue to love our poor souls (Isa 64:6). But these the Christian at length gets over; for he sees, by experience, he hath no such inducement (Deu 9:5); also, that Christ loves freely, and not for, or because of such poor, silly, imaginary enticements (Eze 16:60-62). 

Thus, therefore, the love of Christ may be known, that is, like it: it may, I say, but not easily (Eze 36:25-33). For this knowledge is neither easily got, though got, nor easily retained, though retained. There is nothing that Satan setteth himself more against than the breaking forth of the love of Christ in its own proper native lustre. For he knows it destroys his kingdom, which standeth in profaneness, in errors and delusions, the only destruction of which is the knowledge of this love of Christ (2 Cor 5:14). What mean those swarms of opinions that are in the world? what is the reason that some are carried about as clouds, with a tempest? What mean men's waverings, men's changing, and interchanging truth for error, and one error for another? Why, this is the thing, the devil is in it. This work is his, and he makes this ado, to make a dust; and a dust to darken the light of the gospel withal. And if he once attaineth to that, then farewell the true knowledge of the love of Christ.

Also, he will assault the spirits of Christians with divers and sundry cogitations, such as shall have in them a tendency to darken the judgment, delude the fancy, and abuse the conscience. He has an art to metamorphose all things. He can make God seem to be to us a most fierce and terrible destroyer; and Christ a terrible exactor of obedience, and most amazingly pinching of his love. He can make supposed sins unpardonable, and unpardonable ones appear as virtues. He can make the law to be received for gospel, and cause that the gospel shall be thrown away as a fable. He can persuade that faith is fancy, and that fancy is the best faith in the world. Besides, he can tickle the heart with the false hope of a better life hereafter, even as if the love of Christ were there. But, as I said before, from all these things the true love of Christ in the right knowledge of it, delivereth those that have it shed abroad in the heart by the Holy Ghost that he hath given (Rom 5). Wherefore it is for this purpose that Christ biddeth us to continue in his love (John 15:9); because the right knowledge, and faith of that to the soul, disperseth and driveth away all such fogs, and mists of darkness; and makes the soul to sit fast in the promise of eternal life by him; yea, and to grow up into him who is the head, "in all things."

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-778

 

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

There are sins against light, sins against knowledge, sins against love, sins against learning, sins against threatenings, sins against promises, vows and resolutions, sins against experience, sins against examples of anger, and sins that have great, and high, and strange aggravations attending of them; the which we are ignorant of, though not altogether, yet in too great a measure. Now if these things be so, how can the love that saveth us from them be known or understood to the full?

Alas! our ignorance of these things is manifest by our unwillingness to abide affliction, by our secret murmuring under the hand of God; by our wondering why we are so chastised as we are, by our thinking long that the affliction is no sooner removed.

Or, if our ignorance of the vileness of our actions is not manifest this way, yet it is in our lightness under our guilt, our slight thoughts of our doings, our slovenly doing of duties, and asking of forgiveness after some evil or unbecoming actions. 'Tis to no boot to be particular, the whole course of our lives doth too fully make it manifest, that we are wonderfully short in knowing both the nature, and also the aggravations of our sins: and how then should we know that love of Christ in its full dimensions, by which we are saved and delivered therefrom?

3. Who knows the utmost tendencies of sin? I mean, what the least sin driveth at, and what it would unavoidably run the sinner into. There is not a plague, a judgment, an affliction, an evil under heaven, that the least of our transgressions has not called for at the hands of the great God! Nay, the least sin calleth for all the distresses that are under heaven, to fall upon the soul and body of the sinner at once. This is plain, for that the least sin deserveth hell, which is worse than all the plagues that are on earth. But I say, who understandeth this? And I say again, if one sin, the least sin deserveth all these things, what thinkest thou do all thy sins deserve? how many judgments! how many plagues! how many lashes with God's iron whip dost thou deserve? Besides, there is hell itself, the place itself, the fire itself, the nature of the torments, and the durableness of them, who can understand?

But this is not all, the tendencies of thy sins are to kill others. Men, good men, little think how many of their neighbours one of their sins may kill.  How many good men and good women do unawares, through their uncircumspectness, drive their own children down into the deep? (Psa 106:6,7) We will easily count them very hardhearted sinners, that used to offer their children in sacrifice to devils; when 'tis easy to do worse ourselves: they did but kill the body, but we body and soul in hell, if we have not a care.

Do we know how our sins provoke God? how they grieve the Holy Ghost? how they weaken our graces? how they spoil our prayers? how they weaken faith? how they tempt Christ to be ashamed of us? And how do they hold back good from us? And if we know not every one of all these things to the full, how shall we know to the full the love of Christ which saveth us from them all?

4. Again, but who has the perfect knowledge of all these things? I will grant that some good souls may have waded a great way in someone, or more of them; but I know that there is not any that thoroughly know them all. And yet the love of Christ doth save us from all, notwithstanding all the vileness and soul-damning virtue that is in them. Alas! How short are we of the knowledge of ourselves, and of what is in us? How many are there that do not know that man consisteth of a body made of dust, and of an immortal soul? Yeah, and how many are there of those that confess it, that know not the constitution of either? I will add, how many are there that profess themselves to be students of those two parts of man, that have oftentimes proved themselves to be but fools as to both? and I will conclude that there is not a man under heaven that knoweth it all together: For man is "fearfully and wonderfully made" (Psa 139:14): nor can the manner of the union of these two parts be perfectly found out. How much more then must we needs be at loss as to the fullness of the knowledge of the love of Christ? But,

Reason Third, He that altogether knoweth the love of Christ, must, precedent to that, know not only all the wiles of the devil; but also all the plottings, contrivings and designs and attempts of that wicked one; yea, he must know, all the times that he hath been with God, together with all the motions that he has made that he might have leave to fall upon us, as upon Job and Peter, to try if he might swallow us up (Job 1 and 2, Luke 22:31). But who knows all this? no man, no angel. For, if the heart of man be so deep, that none, by all his actions, save God, can tell the utmost secrets that are therein; how should the heart of angels, which in all likelihood are deeper, be found out by any mortal man. And yet this must be found out before we can find out the utmost of the love of Christ to us. I conclude therefore from all these things, that the love of Christ passeth knowledge: or that by no means, the bottom, the utmost bounds thereof can be understood.

Reason Fourth, He that will presume to say, this love of Christ can be to the utmost known by us, must presume to say that he knoweth the utmost of the merits of his blood, the utmost exercise of his patience, the utmost of his intercession, the utmost of the glory that he has prepared and taken possession of for us. But I presume that there is none that can know all this, therefore I may, without any fear, assert that there is none that knows, that is, that knows to the full, the other.

We come now more particularly to speak of the knowledge of the love of Christ; we have talked about the love of Christ, and of the exceeding greatness of it, and now we come,

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-777

 

3. and 4. Now the other two things follow of course, to wit, that this love is infinite and incomprehensible. Wherefore here is that which is still above and beyond even those that are arrived at the utmost of their perfections. And this, if I may so say, will keep them in an employ, even when they are in heaven; though not an employ that is laboursome, tiresome, burdensome, yet an employ that is dutiful, delightful and profitable; for although the work and worship of saints in heaven is not particularly revealed as yet, and so "it doth not yet appear what we shall be," yet in the general we may say, there will be that for them to do, that has not yet by them been done, and by that work which they shall do there, their delight will be delight 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 holy things they are saints) there shall be worship in the heavens (Heb 9:23). Nor will this 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 in heaven (Heb 8:1,2); some saints have been employed about service for God after they have been in heaven (Luke 9:29-32); and why we should be idle spectators, when we come thither, I see not reason to believe. It may be said, "They there rest from their labours." True, but not from their delights. All things then that once were burdensome, whether in suffering or service, shall be done away, and that which 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 if our work be there, to receive and bless. The fish in the sea do drink, swim, and drink. 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 we cannot possibly know the utmost of our sin. Sin is that which sets out, and off, the knowledge of the love of Christ. Four things must be spoken to for the clearing of this. 1. The nature of sin. 2. The aggravations of sin. 3. The utmost 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 the nature of sin, that is, what sin is, what sin is in itself. But no man knows the nature 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 by the commandment. Now the reason why none can, to the full, know the horrible nature of sin, is because none, to the full, can know the blessed nature of the holy God. For sin is the opposite of God. There is nothing that seeketh absolutely, and in its own nature to overcome, and to annihilate God, but sin, and sin doth so. Sin is 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 betwixt those harms and it. How can he know so much as the extent of the love of Christ in common? And he that knows not what sin would have done to him in particular, had not Christ the Lord stepped in and saved, cannot know the utmost of the love of Christ to him in particular. Sin, therefore, in the utmost evil of it, cannot be known of us; so consequently, the love of Christ, in the utmost goodness of it, cannot be known of us.

Besides, there are many sins committed by us, dropping from us, and that pollute us, that we are not at all aware of; how then should we know that love of Christ by 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 him from them? Moreover, he that knows the love of Christ to the full, must also understand to the full that wrath and anger of God, that like hell itself, burneth against sinners for the sake of sin: but this knows none. Lord, "who knoweth the power of thine anger?" said Moses (Psa 90:11). Therefore, none knows this love of Christ to the 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, and knows not otherwise to do; and yet from this he is saved by the love of Christ; and therefore, 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 of his wound.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-776

 

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 understanding 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 had made the world, are there said to be, "with the sons of men." Not that we 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 Christ must needs, as to the fullness of it, as to the utmost of it, be absolutely unknown to man. Who can tell how many heart-pleasing thoughts Christ had of us before the world began? Who can tell how much he then was delighted in that being we had in his affections, as also, in the consideration of our beings, beliefs, and being with him afterwards.

In general we may conclude, it was great; for there seems to be a parallel betwixt his 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 in his Son before the world began? Who can tell what kind of delight the Father had in the Son before the world began? Why there seems to be a parallel betwixt the Father's love to Christ, and Christ's love to us; the Father's delight in Christ, and his delight 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 not yet upon the nature of the word eternal; yet since, by eternal, we understand, before the world began, as well as forward, to an endless forever: We may a little enquire of folks as they may read, if they can tell the kind or measure of the love wherewith Christ 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 thou hast understanding" (Job 38:4): Thereby insinuating that because it was done before he had his being, therefore he could not tell how it was done. Now, if a work so visible, as the creation is, is yet as to the manner of the workmanship thereof wholly unknown to them that commenced in their beings afterwards: How shall that which has, in all the circumstances of it, been more hidden and inward, be found out by them that have intelligence thereof by the ear, and but in part, and that in a mystery, and long afterwards. But to conclude this, that which is eternal is without all beginning. This was presented for consideration before, and therefore, it cannot be perfectly known.

2. That which is eternal is without end, and how can an endless thing be known? That which has no end has no middle, wherefore it is impossible that the one half of the love that Christ has for his church should ever by them be known. I know that those visions that the saved shall have in heaven of this love, will far transcend our utmost knowledge here, even as far as the light of the sun at noon, goes beyond the light of a blinking candle at midnight; and hence it is, that when the days of those visions are come, the knowledge that we now have, shall be swallowed up. "When that 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 which is perfect is come," &c., yet even that perfection must not be thought to be such as is the perfection of God; for then should all that are saved be so many externals and so many infinites, as he is infinite. 

But the meaning is, we shall then be with the eternal, shall immediately enjoy him with all the perfection of knowledge, as far as is possible for a creature, when he is wrought up to the utmost height that his created substance will bear to be capable of. But for all that, this perfection 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 essence and nature. I know it says also that we shall know even as we are known. But yet this must not be understood, as if we should know God as fully as he knows us. It would 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. 

And this is that which the Apostle longed for, namely, If by any means, he might apprehend that 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 apprehended of Christ Jesus. 'Tis said again, "We shall be like him, for we shall see him as 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 most enlarged 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 before the foundation of the world. And Christ will that we see this glory, when he takes us up in glory to himself (John 17:24); but the utmost boundlessness of the divine majesty, 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, break forth these glorious rays and beams of the eternal majesty, as will make him in each of us admirable one to another (2 Thess 1:10); and that then, that of God shall be known of us, that now never entered into our hearts to think of. But the whole is not, 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 is in it. I said before that which has no end, has no middle, how then shall those that 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 we shall there embrace, or what embraces we shall be welcomed with, shall be eternal; but I put a difference betwixt that which is eternal, as to the nature, and that which is to the durableness thereof. The nature of eternal things we shall enjoy, so soon as ever we come to heaven, but the duration of eternal things, that we shall never be able to pass through, for they are endless. So then, the eternal love of Christ, as to the nature of it, will be perfectly known of saints, when they shall 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 ever reach the end of our blessedness: (as we should, could we get to the end of this love of Christ) why then, as the saying is, we should be at the land's end, and feel the 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 Christ is unsearchable, and that it passes knowledge.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-775

 

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

And to know the love of Christ, which passeth knowledge. In that it is said to pass knowledge, 'tis manifest it is exceeding great, or greatly going beyond what can be known; for to exceed, is to go beyond, be above, or to be out of the reach of what 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 find out 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 well as 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 may for 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 the same chapter. I preach, saith he, among the Gentiles the unsearchable riches of Christ: or those riches of Christ that cannot by searching, be found out in the all of them: The riches, the riches of his love and grace. The riches of his love and 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 poverty might be made 11 rich" (2 Cor 8:9). Ye know the grace, that is so far, and so 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 was wrapped up in that amazing condescension knoweth none, nor can know: for if that might be, that possibility would be a flat contradiction to the text: "The love of Christ which passeth knowledge." Wherefore the riches of this love in the utmost of it, is not, cannot be known by any; let their understanding and knowledge, be heightened and improved, what it may. Yea, and being strengthened and improved, let what search there can by it be made into this love and grace. "That which is afar off, and exceeding deep, who can find out?" (Eccl 7:24) And that this love of Christ is so, shall anon be made more apparent. But at present we will proceed to particular challenges in this regard, and then we will urge those reasons that will be for the further confirmation of the whole.

First, this love passes the knowledge of the wisest saint; we now single out the most excellent proficient in this knowledge, and to confirm this, I need go no further than to the man that spake these words; to wit, Paul, for in his conclusion he includes himself. The love of Christ which passeth knowledge, even my knowledge. As who should say; though I have waded a great way in the grace of Christ, and have as much experience of his love as any he in all the world, yet I confess myself short, as to the fullness that is therein, nor will I stick to conclude of any other, That "he knows nothing yet 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 this love, 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 this love of Christ. For though they know more thereof than saints on earth, because they are 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 unsearchable runnings out thereof unto sinners here on earth. Nor may they there measure that, to others, by what they knew of it here. For sins, and times and persons and 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 knowing the utmost of this love, for that there is an infinite deal of this love, yet unknown by 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 shall be (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 are not able in all points, though in glory, to know, and so to govern themselves there without directions (Rev 6:9-11). I say, they are not able, without directions and instructions, to know the kinds and manner of workings of the love of Christ towards us that dwell on earth.

Fourth, we will join with these, the angels, and when all of them, with men, have put all and every whit of what they know of this love of Christ together, they must come 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, more than saints on earth can understand while here; but then again, I know that even they do also learn many things of saints on earth, which shews that themselves know also but in part (Eph 3:10); so then, all, as yet, as to this love of Christ, and the utmost knowledge of it, are but as so many imperfects (1 Peter 1:12), nor can they all, put all their imperfects together, make up a perfect knowledge of this love of Christ; for the texts do yet stand where they did, and say, his riches are unsearchable, and his passion that which passeth knowledge. We will now come to show you, besides what has been already touched on.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-774

 

(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, obtained that the Holy Ghost should be given unto him for us, that we by that might in all things, yet to be done, be made meet to be partakers personally, in ourselves, as well as virtually by our head and forerunner, of the inheritance of the saints in light. Wherefore the abundant pourings out of that were 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 soon as received: for he received it upon his entering into the holy place, when he had sprinkled the mercy seat with the blood of sprinkling. Still, it was not given out to us until sometime 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 received it, first abide upon him, that his human nature, which was the first fruits of the election of God, might receive by its abidings upon him, that glory for which it was ordained; and that we might receive, as we receive all other things, first by our 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, so sanctification too (1 Cor 1:30): For first we are sanctified in his flesh, as we are justified by his righteousness. 

Wherefore he is that holy one that setteth us, in himself, a sacred lump before God, not only concerning justification and life, but concerning sanctification and holiness: For we that are elect, are all considered in him as he has received that, as well as in that he has taken possession of the heaven for us. I count not this all the benefit that accrues to us by Jesus ' receiving the Holy Ghost, at his entrance into the presence of God for us: For we also are to receive it ourselves from him, according as by God we are placed in the body at the times appointed of the Father. That we, as was said, may receive personal quickening, personal renovation, personal sanctification, and in conclusion, glory. But I say, for that he hath received this holy Spirit to himself, he received it as the effect of his ascension, which was the effect of his resurrection, and of the merit of his death and passion. And he received it as an ordinary person, as a head and undertaker for the people.

(4.) Another improvement that has been made of his death, and of the merits thereof for us, is that he has obtained to be made of God, the chief and high Lord of heaven and 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 all power in heaven and earth is given unto me"; and all this because he died. "He humbled himself, and became obedient unto death, even the death of the cross; wherefore God hath highly exalted him, and given him a name above every name, that at the name of Jesus every knee should bow, of things in heaven, of things in earth, or things under the earth: and that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father" (Phil 2). And all this is, as was said afore, for our 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, and nobles, even all the judges of the earth" (Prov 8:15,16). Nor are they when set up, left to do, though they should desire it, their own will and pleasure. The Metheg-Ammah,9 the bridle, is in his own hand, and he giveth reins, or check, even as 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 "only potentate" (1 Tim 6:15), and in his times will shew it, Peter tells us, he "is gone into heaven, and is on the right hand of God; angels, and authorities, and powers being 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 for her conduct and well-being among the sons of men. Hence, as he is called the king of 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 church withal. To make and maintain, in opposition to all that would hinder, a sufficient ministry (1 Cor 12:28-30). Wherefore he saith, "When he ascended on high, he led 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, for the work of the ministry, for edifying of the body of Christ. Until we all come in the unity of the faith, and knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ" (Eph 4:8-14). Many ways has Satan devised to bring into contempt this blessed advantage that Christ has received of God for the benefit of his church; partly while he stirs up persons to revile the sufficiency of the Holy Ghost, as to this thing: partly, while he stirs up his own 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 partly while 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 (John 3:6).

But, notwithstanding all this, "Wisdom is justified of her children" (Matt 11:19): and at the last day, when the outside, and inside of all things shall be seen and compared, it will appear that the Son of God has so managed his own servants in the ministry of his word, and so managed his word, while they have been labouring in it, as to put in his blessing by that, upon the souls of sinners, and has blown away all other things as chaff (James 1:18).

(6.) Another improvement that the Lord Christ has made of his death, for his, is the obtaining and taking possession of heaven for them. "By his own blood he entered 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 knows what 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's bosom (Luke 16:22), and the place of heavenly pleasures (Psa 16:11); in this heaven is to be found, the face of God for ever (Psa 41:12): Immortality, the person of Christ, the prophets, the angels, the revelation of all mysteries, the knowledge of all the elect, ETERNITY.

Of this heaven, as was said afore, we are possessed already, we are in it, we are set down in it, and partake already of the benefits thereof, but all by our head and undertaker; and 'tis fit that we should believe this, rejoice in this, talk of this, tell one another of this, and live in the expectation of our own personal enjoyment of it. And as we should do all this, so we should bless and praise the name of God who has put over this house, this kingdom, and inheritance into the hand of so faithful a friend. Yeah, a brother, a Saviour, and a blessed undertaker for us. And lastly, since all 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 should we bow the knee before him, and call him tender Father; yea, how should we love and obey him, and devote ourselves unto his service, and be willing to be also sufferers for his sake, to whom be honour and glory for ever. And thus much of the love of Christ in general.

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