Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-785

 

It must therefore be that this love passeth knowledge; and that the highest pitch that a man by knowledge can attain unto, as to this, is to know that it passeth knowledge. My reason is that all degrees of love, be they never so high, or many, and high, yet, if we can comprehend them, rest in the bowels of our knowledge, for that only which is beyond us, is that which passeth knowledge. That which we can reach, cannot be the highest: And if a man thinks there is nothing beyond what he can reach, he has no more knowledge as to that: but if he knows that together with what he hath already reached, there is that which he cannot go, before [him]; then he has a knowledge for that also, even a knowledge, that it passeth knowledge. 'Tis true a man that thus knoweth may have divers conjectures about that thing that is beyond his knowledge. Yeah, in reason it will be so, because he knows that there is something yet before him: But since the thing itself is truly beyond his knowledge, none of his conjectures about that thing may be counted knowledge. Or suppose a man that thus conjectureth, should hit right as to what he now conjectures; his right hitting about that thing may not be called knowledge: It is as yet to him but as an uncertain guess, and is still beyond this knowledge.

Quest. But, may some say, what good will it do a man to know that the love of Christ passeth knowledge? One would think that it would do one more good to believe that the understanding of the whole love of Christ might be attainable.

Answer. That there is an advantage in knowing that the love of Christ passeth knowledge; must not be questioned, for that the Apostle saith it doth (2 Tim 3:16). For to know what the holy word affirms, is profitable: nor would he pray that we might know that which passeth knowledge, were there not by our knowing of it, some help to be administered. But to shew you some of the advantages that will come to us by knowing that the love of Christ passeth knowledge.

(1.) By knowing this, a child of God has in reserve for himself, on a day when all that he otherwise knows may be taken from him through the power of temptation. Sometimes a good man may be so put to it, that all that he knows comprehensively may be taken from him: to wit, the knowledge of the truth of his faith, or that he has the grace of God in him, or the like, that I say may be taken from him. Now, if at this time, he knows the love of Christ that passeth knowledge, he knows a way in all probability to be recovered again. For if Christ Jesus loves with a love that passeth knowledge: then, saith the soul, that is thus in the dark, he may love me yet, for ought I know, for I know that he loves with a love that passeth knowledge; and therefore I will not utterly despond. Yea, if Satan should attempt to question whether ever Christ Jesus will look upon me or no: the answer is, if I know the love that passes knowledge: But he may look upon me, (O, Satan) yea, and love, and save me too, for ought I poor sinner know; for he loves with a love that passeth knowledge. If I have fallen into sin that lies hard upon me, and my conscience fears that for this there is no forgiveness. The help for a stay from utter despair is at hand, but there may, say I, for Christ loves, with a love that passeth knowledge. If Satan would dissuade me from praying to God, by suggesting that Christ would not regard the stammering and chattering prayer of mine. The answer is ready, but he may regard it for all I know; for he loves with a love that passeth knowledge. If the tempter doth suggest that thy trials, and troubles, and afflictions, are so many, that it is to be thought thou shalt never get beyond them. The answer is near, but for all we know, Christ may carry me through them all, for he loves with a love that passeth knowledge. Thus I say, relief is at hand and a help is in reserve for the tempted, let their temptations be what they will. This, therefore, is the weapon that will baffle the devil when all other weapons fail; for ought I know, Christ may save me, for he loves with a love that passeth knowledge. Yeah, suppose he should drive me to the worst of fears, and that is to doubt that I neither have nor shall have forever the grace of God in my soul. The answer is at hand, but I have or may have it, for Christ loves with a love that passeth knowledge. Thus, you may see that in this prayer of Paul, there is a great deal of good. He prays, when he prays, that we might know the love of Christ that passeth knowledge: that we may have a help at hand, and relief against all the horrible temptations of the devil. For this is a help at hand, a help that is ready to fall in with us, if there be yet remaining with us, but the least grain of right reasoning according to the nature of things. For if it be objected against a man that he is poor, because he has but a groat in his pocket; yet if he has an unknown deal of money in his trunks, how easy is it for him to recover himself from that slander, by returning the knowledge of what he has, upon the objector. This is the case, and thus it is, and will be with them that know the love of Christ that passeth knowledge. Wherefore,

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-784

 

1. By the text itself, for the Apostle here, in this prayer of his for the Ephesians, doth not only desire that they may know, but describeth that thing which he prays they may know, by this term, It passeth knowledge. And to see the love of Christ which passeth knowledge. As our reason and carnal imagination will be rudely, and unduly tampering with any thing of Christ, so more especially with the love and kindness of Christ: Judging and concluding that just such it is, and none other, as may be apprehended by them: Yea, and will have a belief that just so, and no otherwise are the dimensions of this love; nor can it save beyond our carnal conceptions of it. Saying to the soul as Pharaoh once did to Israel in another case: "Let the Lord be with you as I shall" (judge it meet he should) "let you go." We think Christ loves us no more than we do think he can, and so conclude that his love is such as may by us be comprehended, or known to the utmost bounds thereof. But these are false conceptions, and this love of Christ that we think is such is indeed none of the love of Christ, but a false image thereof, set before our eyes. I speak not now of weak knowledge, but of foolish and bold conclusions. A man through unbelief may think that Christ has no love for him, and yet Christ may love him with a love that passeth knowledge. But when men in the ordinary course of their profession, will be always terminating here, that they know how, and how far Christ can love, and will thence be bold to conclude of their own safety, and of the loss and ruin of all that are not in the same notions, opinions, formalities, or judgments as they: this is the worst and greatest of all. The text therefore, to rectify those false and erroneous conclusions, says, It is a love that passeth knowledge.

And it will be worth our observation to take notice that men, erroneous men, do not put these limits so commonly to the Father and his love, as to, the Son and his. Hence you have some that boast that God can save some who have not the knowledge of the person of the mediator Jesus Christ the righteous; as the heathens that have, and still do make a great improvement of the law and light of nature: crying out with disdain against the narrowness, rigidness, censoriousness, and pride of those that think the contrary. Being not ashamed all the while to eclipse, to degrade, to lessen and undervalue the love of Jesus Christ; making of him and his undertakings, to offer himself a sacrifice to appease the justice of God for our sins, but a thing indifferent, and in its own nature but as other smaller matters.

But all this while the devil knows full well at what game he plays, for he knows that without Christ, without faith in his blood, there is no remission of sins. Wherefore, saith he, let these men talk what they will of the greatness of the love of God as creator, so they sleight and undervalue the love of Christ as mediator. And yet it is worth our consideration, that the greatness of the love of God is most expressed in his giving of Christ to be a Saviour, and in bestowing his benefits upon us that we may be happy through him.

But to return, The love of Christ that is so indeed, is love that passeth knowledge: and the best and highest of our knowledge of it is, that we know it to be such.

2. Because I find that at this point, the great men of God, of old, were wont to stop, be set, and beyond which they could not pass. 'Twas this that made Moses wonder (Deu 4:31-34). 'Twas this that made David cry out, How great and wonderful are the works of God? "thy thoughts to usward: they cannot be reckoned up in order unto thee: If I would declare and speak of them, they are more than can be numbered" (Psa 40:5). And again, "How precious also are thy thoughts unto me, O God! how great is the sum of them! If I should count them, they are more in number than the sand" (Psa 139:17,18). And a little before, "such knowledge is too wonderful for me" (verse 6). Isaiah saith, there hath not entered into the heart of man what God has prepared for them that wait for him (Isa 64:4). Ezekiel says, this is the river that cannot be passed over (47:5): And Micah to the sea, (7:19) and Zechariah to a fountain, hath compared this unsearchable love (13:1). Wherefore the Apostle's position, That the love of Christ is that which passeth knowledge, is a truth not to be doubted of: Consequently, to know this, and that it is such, is the farthest that we can go. This is to justify God, who has said it, and to magnify the Son, who has loved us with such a love: And the contrary is to dishonour him, to lessen him, and to make him a deficient Saviour. For suppose this should be true, that thou couldest to the utmost comprehend this love; yet unless, by thy knowledge thou canst comprehend beyond all evil of sin, or beyond what any man sins, who shall be saved, can spread themselves or infect: Thou must leave some pardonable man in an unpardonable condition. For that thou canst comprehend this love, and yet canst not understand that sin. This makes Christ a deficient Saviour. Besides, if thou comprehendest truly, the word that says, it passeth knowledge, hast lost its sanctity, its truth.

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.