Works of John Bunyan:OF ANTICHRIST, AND HIS RUIN: AND OF THE SLAYING THE WITNESSES.-793

 

A PREMONITION TO THE READER. Part 2

Thus gracious then was the king: He made a decree, that all they of the captive Jews, their priests and levites, that would return to their own land, to build their temple, and to sacrifice there, might: He would hinder none, force none, but left them free, to do as they would.

Secondly, as to the king's grant, with reference to their building and way of worship there, nothing was to be done therein, but according to the law of the God of Ezra, which was in his hands (verse 14). Hence, when he came to Jerusalem, he was to inquire concerning Judah and Jerusalem; to wit, what was wanting in order to the temple and worship of God there, according to the law of his God, which was in his hand. Also, when they went about to build, and to sacrifice, all was to be done according as was commanded by the God of heaven (verse 23): Yea, this was granted by the king, and his seven counsellors.

Thirdly, As to the king's liberality towards the building of this house, &c. it was large: He gave silver, gold, bullocks, rams, lambs; with wheat, wine, oil, and salt (verse 17:22); but would by his royal power, give no orders how in particular things should be bestowed, but left all that to Ezra the priest, to do with it according to the will, word, or law of his God (verse 18).

Fourthly, As to the way that the king concluded they should be governed in their own land, it was by their own laws; yea, he did bid Ezra the priest, after the wisdom of his God that was in his hand, set magistrates and judges, which might judge all the people, &c. only he bid him make them such, which did know the law of his God: Also the king added, That they should teach it to them that knew it not.

Fifthly, as to the king's officers, he gave them a charge not to hinder, but further this work. To further this work, not by putting their hand thereto, (that was to be left to the Jews alone, especially to Ezra, according to the law of his God,) but that they should speedily give him such things which the king had commanded, to wit, silver, and wheat, and wine, and oil, and salt, for their encouragement; and to do therewith, as by the law of their God they should. Further, that they should not impose toll, tribute, or custom upon the priests, levites, singers, porters, nethinims, or ministers (verse 20-22).

Sixthly, and now we come to the conclusion, to wit, the king's threat and command to do judgment on them that obeyed not the law of Ezra's God, and the king.

Considering what hath been said before, I conclude,

1. That this king imposed no law, no priest, no people upon these Jews; but left them wholly to their own law, their own ministers, and their own people: All which were the laws of God, the priests of God, the people of God, as to their building of their temple, and the worship of their God.

2. He forced not THIS people, no, not to their land, their temple, nor their worship, by his or their law; but left them free to their own mind, to do thereabout as they would.

3. He added no law of his own, either to prescribe worship or to enforce it upon the Jews.

But you will say, upon what then was the threatening and the command to punish grounded? I answer, upon a supposed breach of two laws. He of the Jews, that in Jerusalem, rebelled against the law of the Lord, was in his own land left by the king to be punished by the same law, according to the penalties thereof: And he of the king's officers, that refused to do the king's laws, that refused to give the Jews such things as the king commanded, and that would yet exact such customs and tributes as the king forbade, should be punished by the king's laws, whether unto death or unto banishment, or unto confiscation of goods, or to imprisonment.

And if all kings would but give such liberty, to wit, that God's people should be directed in their temple-building, and temple worship, as they find it in the law of their God, without the additions of man's inventions: and if all kings did but lay the same penalty upon them of their pretended servants, that should hinder this work, which this brave king Artaxerxes laid upon his; how many of the enemies of the Jews, before this time, would have been hanged, banished, had their goods confiscated to the king, or their bodies shut up in prison! The which we desire not; we desire only that this letter of the king might be considered of, and we left to do as is there licensed and directed: And when we do the contrary, let us be punished by the law of God, as we are his servants, and by the law of the king, as we are his subjects; and we shall never complain.

Only I cannot but observe how prettily it is done of some, who urge this text to colour their malice, ignorance and revenge withal, while they cry, The law of God, and The law of the king, when they will neither let, according to this scripture, the law of God, nor the law of the king take place: Not the law of God; for that they will not leave us to that, to square and govern ourselves in temple-work, and sacrificing by. Nor will they do the law of the king, which has made void, ipso facto, whatever law is against the word of God; but because they themselves can do, they will force us to do so too.

Before I leave this, I would touch once again upon the candour of this king Artaxerxes, who thus did: Because he gave this leave and license to the Jews, contrary (if he had any) to his own national worship; yea, and also to the impairing of his own incomes. Methinks he should have a religion of his own; and that, not that of the Jews, because he was a Gentile; and not, as we read of, proselyted to the Jewish religion. Indeed, he spake reverently of the God of Israel, and of his temple-worship, and sacrifices, as did also several other kings; but that will not prove that he was adapted to that religion.

Works of John Bunyan: OF ANTICHRIST, AND HIS RUIN: AND OF THE SLAYING THE WITNESSES.-792

 

A  PREMONITION TO THE READER. Part 1

After that God had delivered Babylon and her king into the hands of the kings of the Medes and Persians, then began the liberty of the Jews, from their long and tedious captivity: For though Nebuchadnezzar and his sons did tyrannically enslave, and hold them under; yet so wrought God with the hearts of those kings that succeeded them, that they made proclamation to them to go home, and build their city, temple, &c., and worship their own God according to his own law (2 Chron 30:6; Ezra 1). But because I would not be tedious in enumerating instances for the clearing of this, I will content myself with one, and with a brief note upon it. It is that in the seventh of Ezra 26: 'And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be to death, or to banishment, or to confiscation of goods, or to imprisonment.' This is the conclusion of a letter that King Artaxerxes gave to Ezra the priest and scribe, when he granted his petition, and gave him leave to go to Jerusalem to build the temple, and to offer sacrifice there to the God whose house is in Jerusalem. And a conclusion it was, both comfortable and sharp; comfortable to Ezra and his companions, but sharp unto his enemies. I shall here present you with a copy of the letter at large.

'Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. I make a decree that all the people of Israel, and of his priests and levites, in my realm, who are minded of their own free will to go up to Jerusalem, go with thee. Forasmuch as thou art sent of the king, and of his seven counsellors, to inquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand; And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem. And all the silver and gold that thou canst find in all the province of Babylon, with the free-will-offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem: That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat-offerings and their drink-offerings, and offer them upon the altar of the house of your God which is in Jerusalem. And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God. The vessels that are also given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem. And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king's treasure-house. And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily. Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much. Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons? Also, we certify to you that touching any of the priests and levites, singers, porters, nethinims, or ministers of this House of God, it shall not be lawful to impose toll, tribute, or custom upon them. And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment' (Ezra 7:11-26).

This is the letter, and now for the scope thereof. First, Generally.
Secondly, Particularly.

GENERALLY. The general scope of the letter is this: A grant given by the king to Ezra the scribe, to go to Jerusalem, and build there the temple of God, and offer sacrifice in it according to the law: With commissions annexed thereunto, to the king's lieutenants, treasurers and governors on that side the river, to further the work with such things as by the king was commanded they should.

PARTICULARLY. But we will consider the matter particularly. 1. As to the manner of the grant which the king gave to Ezra and his brethren to go thither. 2. As to the king's grant, with reference to their building and way of worship. 3. With reference to the king's liberality and gifts towards the building of the temple, and by what rules it was to be bestowed. 4. As to the way that the king concluded they should be governed in their own land. 5. With reference to the king's charge to his officers who were thereabout, not to hinder Ezra in his work. 6. And lastly, with reference to the king's threat and commandment to do judgment if they should hinder it.

First, as to the manner of the grant that the king gave to Ezra and his brethren to go to build, it was such an one as forced none, but left every Jew to his own choice, whether he would go, or forbear. The words are these: 'Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. I make a decree that all the people of Israel, and of his priests and levites, in my realm, who are minded of their own free will to go up to Jerusalem, go with thee' (verse 12,13).

Works of John Bunyan: OF ANTICHRIST, AND HIS RUIN: AND OF THE SLAYING THE WITNESSES.-791

 

PREFATORY REMARKS BY THE EDITOR

This critical treatise was prepared for the press and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest, most admirably elucidated, no edition has been published in a separate form.

Antichrist has agitated the Christian world from the earliest ages, and his craft has been to mislead the thoughtless by fixing upon the humble followers of the Lamb his own opprobrious proper name. The mass of professed Christians, whose creed and mode of worship have been provided by human laws, has ever been opposed to the sincere disciples of Christ. To imbibe every principle from investigation and conviction of the holy oracles—to refuse submission to any authority in the spiritual kingdom of God, except it is to Christ, the supreme head and only lawgiver in his church—to refuse obedience to human laws in the great concern of salvation and of worship; whether those laws or decrees emanate from a Darius, a Nebuchadnezzar, a Bourbon, a Tudor, or a Stuart—to be influenced by the spirit which animated Daniel, the three Hebrew youths, and the martyrs, brought down denunciations upon them. They were called antichristian, but alas! the sincere disciples of Jesus have ever known and FELT who and what is Antichrist. They have been in dungeons—racked and tormented—transported—drowned—hanged, or burned. The most frightful atrocities have been committed upon the most peaceful and valuable members of society, because they valued their souls' peace in preference to temporal advantages. These cruelties are THY cursed deeds, O Antichrist! The handwriting against thee is exhibited in blood-stained and indelible characters. The Great God has decreed thy downfall and ruin—"That wicked—whom the Lord shall consume with the spirit of his mouth," (2 Thess 2:8). All who are found partakers in his community must be consumed with an everlasting destruction. No "paper-winkers" 1 can hide this truth from the enlightened, regenerated mind. "O my soul, come not thou into their secret, unto their assembly, mine honour, be not thou united: for in their anger they slew a man. Cursed be their anger, for it was fierce; and their wrath, for it was cruel!"

In Bunyan's time, great cruelties were practised to compel uniformity. To that absurd shrine, many thousands of invaluable lives were sacrificed. Blessed be God, that happier days have dawned upon us. Antichrist can no longer put the Christian to a cruel death. It very rarely sends one to prison for refusing obedience to human laws that interfere with religious worship. "My kingdom is not of this world," said the Redeemer, and his followers dare not render unto Caesar, or temporal governments, that which belongs exclusively to God. Human coercion, in anything connected with religion, whether it imposes creeds, liturgies, or modes of worship, is Antichrist: whom to obey, is spiritual desolation, and if knowingly persevered in, leads to death.

On the contrary, the kingdom of Christ is love, meekness, forbearance, persuasion, conviction, and holy faith. The Christian who dares not obey Antichrist may still, in some countries, suffer personal violence, but the olden cruelties have given way to the spread of the gospel. Should the wicked spirit of persecution still light its unhallowed fire in any sect, may heaven forgive and convert such misguided men, before the divine wrath shall consume all that pertains to Antichrist. "Come out from among them and be ye separate, saith the Lord."

Bunyan conceives that previous to the universal triumphs of the Saviour, Antichrist will spread his influence over the whole earth, and the church will be hidden from outward observation, in the hearts of believers. This idea, which was also cherished by Dr. Gill and others, deserves careful consideration; while we keep in mind that the leaven which must spread, however invisible in its operation, until the whole earth shall be leavened.

The dread enemy may yet appear in a different shape than any that he has hitherto assumed. When mankind, by the spread of knowledge, shall throw off the absurdities and disgraceful trammels of hypocrisy, fanaticism, and tyranny, which have so long oppressed them, there may be experienced a vast overflowing of infidelity, and perverted reason assume the place of Antichrist. Through this and all other opposing systems, Christianity must make its irresistible progress: all that opposes is doomed to ruin by the Great God. Every heart will be subdued by that blessed knowledge, which has the promise of the life that now is as well as of that which is to come. Bloodless victory! The ark being exhibited, every Dagon must fall before it, then shall be realized the heavenly anthem, "Glory to God in the highest, and on earth peace, goodwill towards men."GEORGE OFFOR.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-790

 

Counsel First, Then, Wouldest thou improve this love of God and of Christ to thy advantage? Why, then, must thou labour after the knowledge of it? This was what the Apostle prayed for the Ephesians, as mentioned earlier, and this is what you must strive for, or else your reading and my writing will, to you, be fruitless. Let me then say to thee, as David to his son Solomon, "And thou Solomon, my son, know thou the God of thy father" (1 Chron 28:9). Empty notions of this love will do nothing but harm, wherefore, they are not empty notions that I press thee to rest in, but that thou labour after the knowledge of the favour of this good ointment (Song 1:3), which the Apostle calleth the favour of the understanding of this Lord Jesus (2 Cor 2:14). Know it, until it becometh sweet or pleasant to thy soul, and then it will preserve and keep thee (Prov 2:10,11). Make this love of God and of Christ thine own, and not another's. There are many who can talk largely of the love of God to Abraham, to David, to Peter, and toPaul. But that is not the thing, give not over until this love be made thine own; until thou find and feel it to run warm in thy heart by the shedding of it abroad there, by the spirit that God hath given thee (Rom 5:5). Then thou wilt know it with an obliging and engaging knowledge; yea, then thou wilt know it with a soul-strengthening, and soul-encouraging knowledge.

Counsel Second, Wouldest thou improve this love? then set it against the love of all other things whatsoever, even until this love shall conquer thy soul from the love of them to itself.

This is Christian. Do it therefore, and say, why should anything have my heart but God, but Christ? He loves me, he loves me with love that passeth knowledge. He loves me, and he shall have me: he loves me, and I will love him: his love stripped him of all for my sake; Lord, let my love strip me of all for thy sake. I am a son of love, an object of love, a monument of love, of free love, of distinguishing love, of peculiar love, and of love that passeth knowledge: and why should not I walk in love? In love to God, in love to men, in holy love, in love unfeigned? This is the way to improve the love of God for thy advantage, for the subduing of thy passions, and for sanctifying thy nature. 'Tis an odious thing to hear men of base lives talking of the love of God, of the death of Christ, and of the glorious grace that is presented unto sinners by the word of the truth of the gospel. Praise is comely for the upright, not for the profane. Therefore, let him speak of love that is taken with love, that is captivated with love, that is carried away with love. If this man speaks of it, his speaking signifies something; the powers and bands of love are upon him, and he shows to all that he knows what he is speaking of. But the very mentioning of love is in the mouth of the profane, like a parable in the mouth of fools, or as salt unsavory. Wherefore, Christian, improve this love of God as thou shouldest, and that will improve thee as thou wouldest. Wherefore,

Counsel Third, If thou wouldest improve this love, keep thyself in it. "Keep yourselves in the love of God" (Jude 21). This text appears to favour the Socinians, but it contains nothing of that nature. And so doth that, "If ye keep my commandments, ye shall abide in my love: even as I have kept my Father's commandments and abide in his love" (John 15:10). The meaning then is this, that living a holy life is the way, after a man has believed unto justification, to keep himself in the savour and comfort of the love of God. And Oh, that thou wouldest indeed so do. And that because, if thou shalt want the savour of it, thou will soon want tenderness to the commandment, which is the rule by which thou must walk, if thou wilt do good to thyself, or honour God in the world. "To him that ordereth his conversation aright, will I shew the salvation of God" (Psa 50:23). He that would live a sweet, comfortable, joyful life, must live a very holy life. This is the way to improve this love to thyself indeed.

Counsel Fourth, To this end, you must take root and be grounded in love; that is, you must be well settled and established in this love, if indeed you would improve it. You must not be shaken as to the doctrine and grounds of it (Eph 3:17). These you must be well acquainted with: for he that is but a child in this doctrine, is not capable as yet, of falling in with these exhortations: For such waver, and fear when tempted; and "he that feareth is not made perfect in love" (1 John 4:18), nor can he so improve it for himself and soul's good as he should.

Counsel Fifth, and lastly, keep those grounds and evidences that God hath given you of your call to be partakers of this love, with all clearness upon your hearts and in your minds. For he that wants a sight of them, or a proof that they are true and good, can take but little comfort in this love. There is a great mystery in the relationship between God and his people. He will justify them without their works, he will pardon them for his Son's sake, but they shall have but little comfort of what he hath done, doth, and will do for them that are careless, carnal, and not holy in their lives. Nor shall they have their evidences for heaven at hand, nor out of doubt with them, yea, they shall walk without the sun, and have their comforts by bits and knocks;16 while others sit at their father's table, have liberty to go into the wine-cellar, rejoice at the sweet and pleasant face of their heavenly Father towards them; and know it shall go well with them at the end.

Something now for a conclusion should be spoken to the carnal world, who have heard me tell of all this love. But what shall I say unto them? If I should talk to them, and they should not hear; or if I should testify unto them, and they should not believe; or intreat them, and they should scorn me; all will but aggravate, and increase their sin, and tend to their further condemnation. And therefore I shall leave the obstinate where I found him, and shall say to him that is willing to be saved, Sinner, thou hast the advantage of thy neighbour, not only because thou art willing to live, but because there are [those] that are willing thou shouldest; to wit, those unto whom the issues from death do belong, and they are the Father and the Son, to whom be glory with the blessed Spirit of grace, world without end. Amen.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-789

 

Use Fourth, Take heed of abusing this love. This exhortation seems needless; for love is such a thing that one would think none could find in their heart to abuse. But for all that, I am of the opinion that there is nothing that is more abused among professors this day than this love of God. There has lately been more light about the love of Christ than formerly: every boy now can talk of the love of Christ, but preachers have not rightly applied this love of Christ, or else not rightly received by professors. For never was this grace of Christ so turned into lasciviousness, as now. Now it is a practice among professors to learn to be vile, of the profane. Yea, and to plead for that vileness: Nay, we will turn it the other way, now it is so that the profane do learn to be vile of those that profess (They teach the wicked ones their ways): a thing that no good man should think on but with blushing cheeks (Jer 2:33).15 Jude speaks of these people and tells us that they, notwithstanding their profession, deny the only Lord God, and our Saviour Jesus Christ (verse 4). "They profess," saith Paul, "that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate" (Titus 1:16).

But I say, let not this love of God and of Christ, be abused. 'Tis unnatural to abuse love, to abuse love is a villany condemned of all, yea, to abuse love, is the most inexcusable sin of all. It is next the sin of devils to abuse love, the love of God and of Christ.

And what says the Apostle? "Because they received not the love of the truth, that they might be saved, therefore God shall send them strong delusion that they should believe a lie, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness" (2 Thess 2:10-12). And what can such a one say for himself in the judgment, that shall be charged with the abuse of love? Christians, deny yourselves, deny your lusts, deny the vanities of this present life, devote yourselves to God; become lovers of God, lovers of his ways, and "a people zealous of good works"; then shall you show one to another, and to all men, that you have not received the grace of God in vain (2 Cor 6:1). Renounce therefore the hidden things of dishonesty, walk not in craftiness, nor handle God's word deceitfully, but by manifestation of the truth, commend yourselves to every man's conscience in the sight of God. Do this, I say, yea, and so endeavour such a closure with this love of God in Christ, as may graciously constrain you to do it, because, when all proofs of the proper receiving of this love of Christ shall be produced, none will be found of worth enough to justify the simplicity of our profession, but that which makes us "zealous of good works" (Titus 2:14). And what a thing will it be to be turned off at last, as one that abused the love of Christ! as one that presumed upon his lusts, this world, and all manner of naughtiness, because the love of Christ to pardon sins was so great! What an unthinking, what a disingenuous one wilt thou be counted at that day! yea, thou wilt be found to be the man that made a prey of love, that made a stalking-horse of love, that made of love a slave to sin, the devil and the world, and will not that be bad? (Read Eze 16)

Use Fifth, Is the love of God and of Christ so great? let us then labour to improve it to the utmost for our advantage, against all the hindrances of faith.

To what purpose else is it revealed, made mention of, and commended to us? We are environed with many enemies, and faith in the love of God and of Christ is our only succour and shelter. Wherefore our duty, wisdom, and privilege are to improve this love for our own advantage. Improve it against daily infirmities, improve it against the wiles of the devil; improve it against the threats, rage, death, and destruction that the men of this world continually with their terror set before you. But how must that be done? why, set this love and the safety that is in it, before thine eyes; and behold it while these things make their assaults upon thee. These words, the faith of this, God loves me, will support thee in the midst of what dangers may assault thee. And this is that which is meant, when we are exhorted to rejoice in the Lord (Phil 3:1), to make our boast in the Lord (Psa 44:8); to triumph in Christ (2 Cor 2:14); and to set the Lord always before our face (Psa 16:8). For he that can do this thing stedfastly, cannot be overcome. For in God there is more than can be in the world, either to help or hinder; wherefore if God be my helper, if God loves me, if Christ be my redeemer, and has bestowed his love that passeth knowledge upon me, who can be against me? (Heb 13:6, Rom 8:31) And if they be against me, what disadvantage reap I thereby; since even all this also worketh for my good? This is improving the love of God and of Christ for my advantage. The same course should Christians also take with the degrees of this love, even set it against all the degrees of danger; for here deep calleth unto deep. There cannot be wickedness and rage wrought up to such or such a degree, as of which it may be said, there are not degrees in the love of God and of Christ to match it. Wherein Pharaoh dealt proudly against God's people, the Lord was above him (Exo 18:11), did match and overmatch him; he came up to him, and went beyond him; he collared with him, overcame him, and cast him down. "The Lord is a man of war, the Lord is his name. Pharaoh's chariots and his host hath he cast into the sea—they sank into the bottom as a stone" (Exo 15:5). There is no striving against the Lord that hath loved us; there is none that strive against him can prosper. If the shields of the earth be the Lord's (Psa 47:9), then he can wield them for the safeguard of his body, the church; or if they are become incapable of being made use of any longer in that way, and for such a thing, can he not lay them aside, and make himself new ones? Men can do much more for God in this manner. But again, if the miseries, or afflictions which thou meetest with, seem to thee to overflow, and to go beyond measure, above measure, and so to be above strength, and begin to drive thee to despair of life (2 Cor 1:8); then thou hast also, in the love of God, and of Christ, that which is above, and that goes beyond all measure also, to wit, love unsearchable, unknown, and "that can do exceeding abundantly above all that we ask or think." Now God hath set them one against the other, and 'twill be thy wisdom to do so too, for this is the way to improve this love. But, though it be easy, thus to admonish you to do, yet you shall find the practical part more difficult; wherefore, here it may not be amiss, if I add to these, another head of COUNSEL.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-788

 

Use Third, let us cast ourselves upon this love. No greater encouragement can be given us than what is in the text and about it. It is great, it is love that passeth knowledge. Men who are sensible of danger are glad when they hear of such helps upon which they may boldly venture for escape. Why such help and relief? The text also helps trembling and fearful consciences. Fear and trembling as to misery hereafter can flow but from what we know, feel, or imagine. But the text speaks of a love that is beyond that we can know, feel, or imagine, even of a love that passeth knowledge; consequently, of a love that goes beyond all these. Besides, the Apostle's conclusion upon this subject plainly makes it manifest that this meaning which I have put upon the text is the mind of the Holy Ghost. "Now unto him," saith he, "that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus, throughout all ages, world without end. Amen" (Eph 3:20,21).

What can be plainer? what can be more full? What can be more suitable to the most desponding spirit in any man? He can do more than thou knowest he will. He can do more than thou thinkest he can. What dost thou think? why, I think, saith the sinner, that I am cast away. Well, but there are worse thoughts than these; therefore, think again. Why, saith the sinner, I think that my sins are as many as the sins of all the world. Indeed, this is a very black thought, but there are worse thoughts than this; therefore, prithee think again. Why, I think, saith the sinner, that God is not able to pardon all my sins. Ay, now thou hast thought indeed. For this thought makes thee look more like a devil than a man, and yet because thou art a man and not a devil, see the condescension and the boundlessness of the love of thy God. He can do more than we think! Couldest thou (sinner) if thou hadst been allowed, thyself express what thou wouldest have expressed, the greatness of the love thou wantest, with words that could have suited thee better? for 'tis not said he can do above what we think, meaning our thinking at present, but above all we can think, meaning above the worst and most soul-dejecting thoughts that we have at any time. Sometimes the dejected have worse thoughts than at other times. Well, take them at their worst times, at times when they think, and think till they think themselves down into the very pangs of hell; yet this word of the grace of God is above them, and shews that he can yet recover and save these miserable people. And now that I am upon this subject, I will walk a little further with the desponding ones and put a few words in their mouths to help them against temptations that may come upon them hereafter.

For as Satan follows such now, with charges and applications of guilt, so he may follow them with interrogatories and appeals: for he can tell how by appeals, as well as by charging of sin, to sink and drown the sinner whose soul he has leave to engage. Suppose, therefore, that some distressed man or woman should, after this way, be employed, and Satan should, with his interrogatories and appeals, be busy with them to drive them to desperation; the text last mentioned, to say nothing of the subject of our discourse, yields plenty of help for the relief of such an one. Says Satan, dost thou not know that thou hast horribly sinned? Yes, says the soul, I do. Says Satan, dost thou not know that thou art one of the vilest in all the pack of professors? Yes, says the soul, I do. Says Satan, doth not thy conscience tell thee that thou art and hast been more base than any of thy fellows can imagine thee to be? Yes, says the soul; my conscience tells me so. Well, saith Satan, now will I come upon thee with my appeals. Art thou not a graceless wretch? Yes. Hast thou a heart to be sorry for this wickedness? No, not as I should. And albeit, saith Satan, thou prayest sometimes, yet is not thy heart possessed with a belief that God will not regard thee? Yes, says the sinner. Why then despair, and go hang thyself, saith the devil. And now we are at the end of the thing designed and driven by Satan. But what shall I now do, saith the sinner; I answer, take up the words of the text against him, Christ loves with a love that passeth knowledge, and answereth him farther, saying Satan, though I cannot think that God loves me; though I cannot think that God will save me; yet I will not yield to thee: for God can do more than I think he can. And whereas thou appealest unto me, if whether when I pray, my heart is not possessed with unbelief that God will not regard me; that shall not sink me, neither, for God can do abundantly above what I ask or think. Thus this text helpeth, where obstructions are put in against our believing, and thereby casting ourselves upon the love of God in Christ for salvation.

And yet this is not all, for the text is yet more full: "He is able to do abundantly more," yea, "exceeding abundantly more," or "above all that we ask or think." It is a text made up of words picked and packed together by the wisdom of God, picked and packed together on purpose for the succour and relief of the tempted, that they may when in the midst of their distresses, cast themselves upon the Lord their God. He can do abundantly more than we ask. Oh! says the soul, that he would but do so much for me as I could ask him to do! How happy a man should I then be? Why, what wouldest thou ask for, sinner? you may be sure, says the soul, I would ask to be saved from my sins; I would ask for faith in, and love to, Christ; I would ask to be preserved in this evil world, and ask to be glorified with Christ in heaven. He that asketh of all this, doth indeed ask for much, and for more than Satan would have him believe that God is able or willing to bestow upon him; but mark, the text doth not say, that God is able to do all that we can ask or think, but that he is able to do above all, yea, abundantly above all, yea, exceeding abundantly above all that we ask or think. What a text is this! What a God have we! God foresaw the sins of his people and the devil's work on their hearts. To prevent their ruin through temptation, he has thus, as you see, essentially expressed his love through his word. Let us therefore, as has been bidden us, make this good use of this doctrine of grace, as to cast ourselves upon this love of God in the times of distress and temptation.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-787

 

4.) The love that passeth knowledge. The knowledge of that is very fruitful. It cannot be, but it must be fruitful. Some knowledge is empty and alone, lacking the good and blessings that accompany it. Did I say it is productive? I will add that it is attended with the best fruit; it yields the best wine: It fills the soul with all the fullness of God. "And to know the love of Christ which passeth knowledge, that ye may be filled with all the fullness of God." God is in Christ and makes himself known to us by the love of Christ. "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God," for God is not to be found nor enjoyed, but in him; consequently, he that hath, and abideth in the doctrine of Christ, "hath both the Father and the Son" (2 John 9). Now, since there are degrees of knowledge of this doctrine, and since the highest degree of the knowledge of him, is to know that he has a Love that passeth knowledge, it follows, that if he that has the least saving knowledge of this doctrine, hath God; he that hath the most extensive knowledge of it, has God much more, or, according to the text, is filled with all the fullness of God. What this fullness of God should be is best gathered from such sayings of the Holy Ghost as come nearest to this, in language, filled,

Full of goodness (Rom 15:14).

Full of faith (Acts 6:5).

Full of the Holy Ghost (Acts 7:55).

Full of assurance of faith (Heb 10:22).

Full of assurance of hope (Heb 6:11).

Full of joy unspeakable, and full of glory (1 Peter 1:8).

Full of joy (1 John 1:4).

Full of good works (Acts 11:36).

Being filled with the knowledge of his will (Col 1:9).

Being filled with the Spirit (Eph 5:18).

Filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God (Phil 4:11). These things, to be sure, are included either for the cause or effect of this fullness. The cause they cannot be, for that is God's, by his Holy Spirit. The effects therefore they are, for wherever God dwells in the degree intended in the text, there is shewn eminently, by these things, "what is the riches of the glory of his inheritance in the saints" (Eph 1:18). But these things dwell not in that measure specified by the text, in any, but those who know the love of Christ which passeth knowledge.

But what a man is he that is filled with all these things! Or, as we have it in the text, "filled with all the fullness of God!" Such men are, at this day, wanting in the churches. These are the men who sweeten churches and bring glory to God and to religion. And knowledge will make us such, such knowledge as the Apostle here speaketh of.14 I have now done, when I have spoken something by way of USE unto you, from what hath been said. And,

Is there such breadth, length, depth, and height in God for us? And is there toward us love in Christ that passeth knowledge? Then this shows us, not only the greatness and majesty of the Father and the Son, but the tremendous goodwill that is in their hearts towards those who receive their word.

God has engaged the breadth, length, depth, and height of the love, the wisdom, the power, and truth that is in himself, for us; and Christ has loved us with a love that passeth knowledge. We may well say, "Who is like thee, O Lord, among the gods?" (Exo 15:11). Or, as another prophet has it, "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever: because he delighteth in mercy" (Micah 7:18). Yea, no words can sufficiently set forth the greatness of this love of God and his Son to us poor miserable sinners.

Is there such a great heart for love towards us, both in the Father and in the Son? Then let us be much in the study and search after the greatness of this love. This is the sweetest study that a man can devote himself to, because it is the study of the love of God and of Christ to man. Studies that yield far less profit than this, how close are they pursued by some who have adapted themselves thereunto? Men do not usually count their money burdensome to them, nor recount their grounds, herds, and flocks when they increase.

Why? The study of the unsearchable love of God in Christ to man is better in itself and yields more sweetness to the soul of man than can ten thousand such things as but now are mentioned. I know the wise men of this world, of whom there are many, will say as to what I now press you unto: Who can shew us any good in it? But Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increaseth (Psa 4:6,7). David also said that his meditation on the Lord should be sweet. Oh, there is in God and in His Son, a kindness for the sons of men, which, if they knew it, they would wish to retain in their hearts.

They would cry out as she did of old, "Set me as a seal upon thy heart, as a seal upon thine arm: For love is strong as death" (Song 8:6,7). Every part, crumb, grain, or scrap of this knowledge is to a Christian, as drops of honey are to sweet-palated children, worth the gathering up, worth the putting to the taste to be relished. Yea, David says of the word which is the ground of knowledge: "It is sweeter than honey or the honey-comb. More," saith he, "to be desired are they than gold; yea, than much fine gold; sweeter also than honey or the honey-comb" (Psa 19:10). Why then do not Christians devote themselves to the meditation of this so heavenly, so goodly, so sweet, and so comfortable a thing, that yieldeth such advantage to the soul? The reason is that these things are discussed, but not believed. If men truly believed what they say when speaking of God's love and Jesus Christ's love, they would inevitably meditate upon it.

There are so many wonders in it, and men love to think of wonders. There is so much profit in it, and men love to think of that which yields them profit. But, as I said, the belief in things is wanting. Belief in something will have substantial effects, whether the grounds for it are true or false. As suppose one of you should, when you are at a neighbour's house, believe that your own house is on fire, whilst your children are fast asleep in bed, though indeed there were no such thing; I will appeal to any of you if this belief would not make notable work with and upon your hearts. Let a man believe he shall be damned, though afterwards it is evident he believed a lie, yet what work did that belief make in that man's heart; even so, and much more, the belief of heavenly things will work, because true and great, and most good; also, where they are indeed believed, their evidence is managed upon their spirit, by the power and glory of the Holy Ghost itself: Wherefore let us study these things.

Works of John Bunyan: THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR THE UNSEARCHABLE RICHES OF CHRIST.-786

 

(2.) By this knowledge, room is made for a Christian, and liberty is ministered unto him, to turn himself every way in all spiritual things. This is the Christian's Rehoboth, that well for which the Philistines have no heart to strive, and that which will cause us to be fruitful in the land (Gen 26:22).

If Christians know not with this knowledge, they walk in the world as if they were pinioned, or as if fetters were hanged on their heels. But this enlarged their steps under them (2 Sam 22:37): by the knowledge of this love, they may walk at liberty, and their steps shall not be straitened. This is that which Solomon intends when he saith, "Get wisdom, and get understanding" (Prov 4:5). Then "when thou goest, thy steps shall not be straitened, and when thou runnest, thou shalt not stumble" (Prov 4:12). A man that has only from hand to mouth, is oft put to it to know how to use his penny, and comes off also, many times, but with an hungry belly; but he that has, not only that, but always over and to spare, he is more at liberty, and can live in fullness, and far more like a gentleman. There is a man has a cistern, and that is full of water: there is another also, that has his cistern full, and withal, his spring in his yard; but a great drought is upon the land in which they dwell: I would now know, which of these two have the most advantage to live in their own minds at liberty, without fear of wanting water? Why is this the case in hand? 

There is a Christian who knows Christ in all those degrees of his love that are knowable, but he knoweth Christ nothing in his love that passeth knowledge. There is another Christian, and he knows Christ, as the first, but withal, he also knows him as to his love that passeth knowledge. Pray now tell me, which of these two is likeliest to live most like a Christian, that is, like a spiritual prince, and like him that possesseth all things? Which has the most advantage to live in godly largeness of heart, and is most at liberty in his mind? Which of these two has the greatest advantage to believe, and the most significant engagements laid upon him to love the Lord Jesus? Which of these has also most in readiness to resist the wiles of the devil, and to subdue the power and prevalency of corruptions? 'Tis this that makes men fathers in Christianity. "I write unto you, fathers, because ye have known;—I have written unto you, fathers, because ye have known" (1 John 2:13-14), why have not others known, not so as the fathers? The fathers have known and known. They have known the love of Christ in those degrees of love which are knowable, and have also known the love of Christ to be such as passeth knowledge. In my father's house is bread enough and to spare, was that which fetched the prodigal home (Luke 15:17). And when Moses would speak an endless all to Israel, for the comfort and stay of their souls, he calls their God, "The fountain of Jacob upon a land of corn and wine" (Deu 33:28).

(3.) By this knowledge, or knowing of the love of Christ which passeth knowledge, there is begotten in Christians a greater desire to press forward to that which is before them (Phil 3:12-21). What is the reason for all that sloth, carnal contentedness, and listlessness of spirit in Christians, more than the ignorance of this?, For he that thinks he knows what can be known, is beyond all reason that should induce him to seek yet after more. Now the love of Christ may be said, not to be knowable, upon a threefold account: [namely]. For that my knowledge is weak. For that, my knowledge is imperfect. Or for that, though my understanding be never so perfect, because the love of Christ is eternal.

There is love that is not to be apprehended by weak knowledge. Convince a man of this, and then, if the understanding of what he already has is truly sweet to his soul (Prov 2:10), it will stir him up with great heartiness to desire to know what more of this is possible.

There is love beyond what he already knows, for he is endowed with the most perfect knowledge, which man may have here. Now, if what this man knows already of this love is indeed sweet unto him, then it puts him upon hearty desires that his soul may yet know more. And because there is no bound set to man, how much he may know in this life thereof; therefore, his desires, notwithstanding what he has attained, are yet kept alive, and in the pursuit after the knowledge of more of the love of Christ. And God in old time has taken it so well at the hands of some of his, that their desires have been so great, that when, as I may say, they have known as much on earth as is possible for them to know; (that is by ordinary means) he has come down to them in visions and revelations; or else taken them up to him for an hour or two into paradise, that they might know, and then let them down again.

But this is not all; there is a knowledge of the love of Christ that we are by no means capable of until we are possessed of the heavens. And I would know, if a man indeed loveth Christ, whether the belief of this be not one of the highest arguments that can be urged, to make such an one weary of this world, that he may be with him. To such an one, "to live is Christ, and to die is gain" (Phil 1:21-23). And to such an one, it is difficult to bring his mind to be content to stay here a longer time; except he be satisfied that Christ has still work for him here to do.

I will yet add, There is a love of Christ, I will not say, that cannot be known, but I will say, that cannot be enjoyed; no, not by them now in heaven (in soul) until the day of judgment. And the knowledge of this, when it has possessed even men on earth, has made them choose a day of judgment, before a day of death, that they might know what is beyond that state and knowledge which even the spirits of just men made perfect, now do enjoy in heaven (2 Cor 5:4). Wherefore, as I said at first, To know the love of Christ that passeth knowledge, is advantageous upon this account; it begetteth in Christians a great desire to reach, and press forward to that which is before.

One thing more, and then, as to this reason, I have done. Even that love of Christ, which is absolutely unknowable, as to the utmost bound thereof because it is eternal, will yet be in the nature of it sweet and desirable, because we shall enjoy or be possessed of it so. This, therefore, if there were no more, is enough, when known, to draw away the heart from things that are below, to itself.

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.