Redes Sociais





This treatise is one of those ten distinct works, which the author had prepared for the press, when he was so suddenly summoned to the Celestial City. Well did his friends in the ministry, Ebenezer Chandler and John Wilson, call it "an excellent manuscript, calculated to assist the Christian that would grow in grace, and to win others over to Jesus Christ."

It was first published, with a selection of Bunyan's Works in a folio volume, in 1692, about four years after the author's decease; and although it is a treatise exhibiting very deep research and calculated for extensive usefulness, it does not appear ever to have been published as a separate volume. Like all other of his works, it is original; no one before him treated this subject with such profound depth of thought, nor with such clear Christian philosophy.

The revered John Bunyan proves in this, as in all other of his works, that he was a real and not a pretended descendant from the apostles,-he breathes their spirit-he knew his Master's work, and faithfully discharged his solemn requirements. His object was as pure as it was apparent; to preach not himself, but Christ Jesus his Lord. One desire appears to have influenced him in writing all his works-that of shrinking back and hiding himself behind his Master, while exhibiting the unsearchable, Divine, eternal riches of His grace.

This treatise is admirably adapted to warn the thoughtless-break the stony heart-convince the wavering-cherish the young inquirer-strengthen the saint in his pilgrimage, and arm him for the good fight of faith-and comfort the dejected, doubting, despairing Christian. It abounds with ardent sympathy for the broken-hearted, a cordial suited to every wounded conscience; while, at the same time, it thunders in awful judgment upon the impenitent and the hypocritical professor: wonders of grace to God belong, for all these blessings form but a small part of the unsearchable riches.

The reader should keep in his recollection, that this treatise was originally conceived for the pulpit; and afterwards, probably with great additions, written for the press. This will account for the divisions and sub-divisions, intended to assist a hearer's memory; or to enable a ready writer, by taking notes of each part, to digest prayerfully in private, what he had heard in the public ministry of the word,-a practice productive of great good to individuals, and by which families may be much profited while conversing upon the truths publicly taught in the church; instead of what Bunyan would have justly called, frothy conversation about the dress or appearances of their fellow-worshippers.

This discourse has been published in every edition of the works of our great author, but, most strangely, the references to Scripture are omitted in all the editions since that of 1737. Bunyan's anxiety at every step of this momentous inquiry is to shew a "thus saith the Lord," in proof of every assertion. In this treatise only, there are nearly four hundred and forty distinct references to the holy oracles. These are all carefully restored, and have been collated with the standard text, for want of which some imperfections had crept in, even to the old editions; and where the author preferred the Genevan or Puritan version, it is shewn by a note at the foot of the page.

To point out beauties in such a discourse, is to point to the whole treatise-it is all admirable; a solemn earnestness is found in every sentence; even where Bunyan modestly differs with many excellent divines, when treating upon the sufferings of the Saviour, between the period of his crucifixion and of his resurrection: this is worthy of our prayerful consideration; ever keeping in remembrance those deeply impressive-those awfully triumphant words of our Lord, "It is finished."

The catholic spirit, which so pervaded the mind of Bunyan, appears conspicuously in this discourse; and whatever bitter controversy this spirit occasioned him, it ought to be impressed upon the heart of every Christian professor. It is a liberality which shines more brightly, as reflected by one, whose religious education was drawn solely from the pure fountain of truth-the holy oracles; and however unlettered he was, as to polite literature or the learned languages, his Christian liberality can no more be enlightened by the niggard spirit of learned sectarians, than the sun could be illuminated by a rush-light. The inquiry was then, as, alas, it is too frequent now, Are there many that be saved? forgetful of the Saviour's answer and just rebuke, What is that to thee, follow thou me, seek thine own salvation. The inquiry is pursued a step farther, "Can those who differ with me be saved?" Hear the reply of one so honest and so fully imbued with the Scriptures, into the truths of which his spirit had been baptized, "A man, through unbelief, may think that Christ has no love to him; and yet Christ may love him, with a love that passeth knowledge. But when men, in the common 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 judgment, as they. This is the worst [pride] and greatest of all [delusions]. The text, therefore, to rectify those false and erroneous conclusions, says, [the love of Christ] is a love that passeth knowledge."

Throughout the whole, there is a continued effort to comfort the sincere, but doubting, Christian. "Does Satan suggest that God will not hear your stammering and chattering prayers? Does Satan suggest that thy trials, and troubles, and afflictions, are so many that you shall never get beyond them?-relief is at hand, for Christ loves thee with a love that passeth knowledge. This is a weapon that will baffle the devil, when all other weapons fail."

The practical application of these soul-encouraging truths is, "To walk in love-filled with all the fullness of God." Bunyan has, in enforcing this duty, a very remarkable expression, "these are the men that sweeten the churches, and bring glory to God and to religion. Why should anything have my heart but God, but Christ? He loves me, he loves me with love that passeth knowledge, 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 man, in holy love, in love unfeigned?"

And will our ministering elders bear with me in respectfully and affectionately commending to them John Bunyan, as an example of devotedness to his Master's service; of humble walking with God, of tender faithfulness to the souls of men, of holy fervour? Under such a course of sermons as this treatise would make, how attentively would our children listen with reverence to the voice of truth, and with a Divine blessing our earthen vessels would be replenished with heavenly treasure. It is delightful to read the testimony of Bunyan's ministerial friends, of various denominations, when recording his extensive usefulness. His works do follow him. And upon reading of them, we cannot wonder when we hear, that on a week-day morning, in the depth of winter, long before daylight, the inclemency of frost and snow was braved by crowded assemblies of hungry and thirsty souls, who eagerly listened to hear him proclaim "The Saints' Knowledge of Christ's Love, or the unsearchable riches of Christ-which passeth knowledge."

May the effectual blessing of the Holy Spirit attend the reading, as it did the preaching, of these soul-saving truths.

HACKNEY, Oct., 1848.




The Apostle having, in the first chapter, treated of the doctrine of election, and in the second, of the reconciling of the Gentiles with the Jews to the Father, by his Son, through the preaching of the gospel; comes in the third chapter to shew that that also was, as that of election, determined before the world began. Now lest the afflictions that attend the gospel should, by its raging among these Ephesians, darken the glory of these things unto them; therefore he makes here a brief repetition and explanation, to the end they might be supported and made live above them. He also joins thereto a fervent prayer for them, that God would let them see in the spirit and faith, how they, by God and by Christ, are secured from the evil of the worst that might come upon them. "For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named; that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge," &c. Knowing, that their deep understanding what good by these were reserved for them, they would never be discouraged, whatever troubles should attend their profession.

BREADTH, and LENGTH, and DEPTH, and HEIGHT, are words that in themselves are both ambiguous, and to wonderment; ambiguous, because unexplained, and to wonderment, because they carry in them an unexpressible something; and that something that which far out-goes all those things that can be found in this world. The Apostle here was under a spiritual surprise, for while meditating and writing, he was caught: The strength and glory of the truths that he was endeavouring to fasten upon the people to whom he wrote, took him away into their glory, beyond what could to the full be uttered. Besides, many times things are thus expressed, on purpose to command attention, a stop and pause in the mind about them; and to divert, by their greatness, the heart from the world, unto which they naturally are so inclined. Also, truths are often delivered to us, like wheat in full ears, to the end we should rub them out before we eat them, and take pains about them, before we have the comfort of them.

BREADTH, LENGTH, DEPTH, and HEIGHT. In my attempting to open these words, I will give you, some that are of the same kind. And then show you, First, The reasons of them; and then also, Secondly, Something of their fullness.

Those of the same kind, are used sometimes to shew us the power, force, and subtilty of the enemies of God's Church, (Dan 4:11, Rom 8:38,39). But,

[Sometimes] Most properly to shew us the infinite and unsearchable greatness of God, (Job 11:7,8,9, Rom 11:33).

They are here to be taken in this second sense, that is, to suggest unto us the unsearchable and infinite greatness of God; who is a breadth, beyond all breadths; a length, beyond all lengths; a depth, beyond all depths; and a height, beyond all heights, and that in all his attributes: He is an eternal being, an everlasting being, and in that respect he is beyond all measures, whether they be of breadth, or length, or depth, or height. In all his attributes he is beyond all measure: whether you measure by words, by thoughts, or by the most enlarged and exquisite apprehension; His greatness is unsearchable; His judgments are unsearchable (Job 5:9): He is infinite in wisdom. "O! the depth of the riches both of the wisdom and knowledge of God!" (Rom 11:33) "If I speak of strength, lo, he is strong" (Job 9:19); yea, "the thunder of his power who can understand?" (Job 26:14) "There is none holy as the Lord" (1 Sam 2:2): "and his mercy is from everlasting to everlasting, upon them that fear him" (Psa 103:17). The greatness of God, of the God and Father of our Lord Jesus Christ, is that, if rightly considered, which will support the spirits of those of his people that are frighted with the greatness of their adversaries. For here is a greatness against a greatness. Pharaoh was great, but God more great, more great in power, more great in wisdom, more great every way for the help of his people; wherein they dealt proudly, he was above them. These words therefore take in for this people, the great God who in his immensity and infinite greatness is beyond all beings. But, to come

FIRST, to the reason of the words. They are made use of to shew to the Ephesians, that God with what he is in himself, and with what he hath in his power, is all for the use and profit of the believers. Else no great matter is held out to them thereby. "But this God is our God!" there is the comfort: For this cause therefore he presenteth them with this description of him. To wit, by breadth, and length, and depth, and height: As who should say, the High God is yours; the God that fills heaven and earth is yours; the God whom the heaven of heavens cannot contain, is yours; yea, the God whose works are wonderful, and whose ways are past finding out, is yours. Consider therefore the greatness that is for you, that taketh part with you, and that will always come in for your help against them that contend with you. It is my support, it is my relief; it [is] my comfort in all my tribulations, and I would have it ours, and so it will when we live in the lively faith thereof. Nor should we admit of distrust in this matter from the consideration of our own unworthiness, either taken from the finiteness of our state, or the foulness of our ways (Psa 46). For now, though God's attributes, several of them in their own nature, are set against sin and sinners; yea, were we righteous, are so high that needs they must look over us, for 'tis to him a condescension to behold things in heaven: How much more then to open his eyes upon such as we: yet by the passion of Jesus Christ, they harmoniously agree in the salvation of our souls. Hence God is said to be love (1 John 4), God is love; might some say, and justice too: but his justice is turned with wisdom, power, holiness and truth, to love; yea, to love those that be found in his Son: forasmuch as there is nothing fault-worthy in his righteousness which is put upon us. So then, as there is in God's nature a length, and breadth, and depth, and height, that is beyond all that we can think: So we should conclude that all this is love to us, for Christ's sake; and then dilate with it thus in our minds, and enlarge it thus in our meditations; saying still to our low and trembling spirits: "It is high as heaven; what canst thou do? deeper than hell; what canst thou know? the measure thereof is longer than the earth, and1 broader than the sea" (Job 11:8,9). But we will pass generals, and more particularly speak

SECONDLY, something of their fullness, as they are fitted to suit and answer to the whole state and condition of a Christian in this life. The words are boundless; we have here a breadth, a length, a depth, and height made mention of; but what breadth, what length, what depth, what height is not so much as hinted. It is therefore infiniteness suggested to us, and that has engaged for us. For the Apostle conjoins therein, And to know the love of Christ which passeth knowledge. Thus therefore it suits and answers a Christian's condition, while in this world, let that be what it will. If his afflictions be broad, here is a breadth; if they be long, here is a length,; and if they be deep, here is a depth; and if they be high, here is a height. And I will say, there is nothing that is more helpful, succouring, or comfortable to a Christian while in a state of trial and temptation, than to know that there is a breadth to answer a breadth, a length to answer a length, a depth to answer a depth, and a height to answer a height. Wherefore this is it that the Apostle prayeth for, namely, that the Ephesians might have understanding in these things, "That ye may know what is the breadth, and length, and depth, and height."

Of the largeness of the Apostle's heart in praying for this people, to wit, "That they might be able to comprehend with all saints, what," &c. of that we shall speak afterwards.

But first, to speak to these four expressions, breadth, length, depth, and height.

First, What is the BREADTH. This word is to shew, that God is all over, everywhere, spreading of his wings, stretching out his goodness to the utmost bounds, for the good of those that are his people (Deu 32:11,12, Gen 49:26).

In the sin of his people there is a breadth; a breadth that spreadeth over all, wheresoever a man shall look. The sin of the saints is a spreading leprosy (Lev 13:12). Sin is a scab that spreadeth; it is a spreading plague; it knows no bounds (Lev 13:8, 57): or, as David saith, "I have seen the wicked spreading himself" (Psa 37:35). Hence it is compared to a cloud, to a thick cloud, that covereth or spreadeth over the face of all the sky. Wherefore here is a breadth called for, a breadth that can cover all, or else what is done is to no purpose. Therefore to answer this, here we have a breadth, a spreading breadth; "I spread my skirt over thee": But how far? Even so far as to cover all. "I spread my skirt over thee, and covered thy nakedness" (Eze 16:8). Here now is a breadth according to the spreading nature of the sin of this wretched one; yea, a super-abounding spreading; a spreading beyond; a spreading to cover. "Blessed is he whose sin is covered" (Psa 32:1), whose spreading sin is covered by the mercy of God through Christ (Rom 4:4-7). This is the spreading cloud, whose spreadings none can understand (Job 36:29). "He spread a cloud for a covering, and fire to give light in the night" (Psa 105:39).

This breadth that is in God, it also overmatcheth that spreading and overspreading rage of men, that is sometimes as if it would swallow up the whole church of God. You read of the rage of the king of Assyria, that there was a breadth in it, an overflowing breadth, to the filling of "the breadth of thy land, O Immanuel" (Isa 8:8). But what follows? "Associate yourselves, O ye people, [ye Assyrians] and ye shall be broken in pieces; and give ear, all ye of far countries; gird yourselves and ye shall be broken in pieces. Take counsel together, and it shall come to nought; speak the word, and it shall not stand, for God is with us" (Isa 8:8-10); God will over-match and go beyond you.

Wherefore this word, breadth, and what is the breadth: It is here expressed on purpose to succour and relieve, or to shew what advantage, for support, the knowledge of the overspreading grace of God by Christ yieldeth unto those that have it, let their trials be what they will. Alas! the sin of God's children seemeth sometimes to overspread not only their flesh, and the face of their souls, but the whole face of heaven. And what shall he do now, that is a stranger to this breadth, made mention of in the text? Why he must despair, lie down and die, and shut up his heart against all comfort, unless he, with his fellow-christians, can, at least, apprehend what is this breadth, or the breadth of mercy intended in this place. Therefore Paul for the support of the Ephesians, prays, that they may know "what is the breadth."

This largeness of the heart and mercy of God towards his people, is also signified by the spreading out of his hand to us in the invitations of the gospel. "I said," saith he, "Behold me, behold me, - - - I have spread out my hands all the day unto a rebellious people. - - - to a people that provoketh me continually" (Isa 65:1-3).

I have spread out my hands, that is, opened my arms as a mother affectionately doth, when she stoopeth to her child in the warm workings of her bowels, and claspeth it up in them, and kisseth, and putteth it into her bosom.

For, by spreading out the hands or arms to embrace, is shewed the breadth or largeness of God's affections; as by our spreading out our hands in prayer, is signified the great sense that we have of the spreading nature of our sins, and of the great desires that are in us, that God would be merciful to us (Ezra 9:5-7).

This word also answereth to, or may fitly be set against the wiles and temptations of the devil, who is that great and dogged Leviathan, that spreadeth his "sharp-pointed things upon the mire" (Job 41:30): For, be the spreading nature of our corruptions never so broad, he will find sharp-pointed things enough to stick in the mire of them, for our affliction. These sharp-pointed things are those that in another place are called "fiery darts" (Eph 6:16), and he has abundance of them, with which he can and will sorely prick and wound our spirits: Yea, so sharp some have found these things to their souls, that they have pierced beyond expression. "When," said Job, "I say, my bed shall comfort me, my couch shall ease my complaint; then thou scarest me with dreams, and terrifiest me through visions; so that my soul chooseth strangling, and death rather than my life" (Job 7:13-15). But now, answerable to the spreading of these sharp-pointed things, there is a super-abounding breadth in the sovereign grace of God, the which whoso seeth and understandeth, as the Apostle doth pray we should, is presently helped: for he seeth that this grace spreadeth itself, and is broader than can be, either our mire, or the sharp-pointed things that he spreadeth thereupon for our vexation and affliction: "It is broader than the sea" (Job 11:9).

This therefore should be that upon which those that see the spreading nature of sin, and the leprosy and contagion thereof, should meditate, to wit, The broadness of the grace and mercy of God in Christ. This will poise and stay the soul; this will relieve and support the soul in and under those many misgiving and desponding thoughts unto which we are subject when afflicted with the apprehensions of sin, and the abounding nature of it.

Shall another man pray for this, one that knew the goodness and benefit of it, and shall not I meditate upon it? and shall not I exercise my mind about it? Yes surely, for it is my duty, it is my privilege and mercy so to do. Let this therefore, when thou seest the spreading nature of thy sin be a memento to thee, to the end thou mayest not sink and die in thy soul.

Secondly, What is the breadth and LENGTH. As there is a breadth in this mercy and grace of God by Christ, so there is a LENGTH therein, and this length is as large as the breadth, and as much suiting the condition of the child of God, as the other is. For, though sin sometimes is most afflicting to the conscience, while the soul beholdeth the overspreading nature of it, yet here it stoppeth not, but oft-times through the power and prevalency of it, the soul is driven with it, as a ship by a mighty tempest, or as a rolling thing before the whirlwind: driven, I say, from God, and from all hopes of his mercy, as far as the east is from the west, or as the ends of the world are asunder. Hence it is supposed by the prophet, that for and by sin they may be driven from God to the utmost part of heaven (Deu 30:4); and that is a sad thing, a sad thing, I say, to a gracious man. "Why," saith the prophet to God, "Art thou so far from helping me, and from the words of my roaring?" (Psa 22:1). Sometimes a man, yea, a man of God, is, as he apprehends, so far off from God, that he can neither help him, nor hear him, and this is a dismal state. "And thou hast removed my soul," said the church, "far off from peace: I forgat prosperity" (Lam 3:17). This is the state sometimes of the godly, and that not only with reference to their being removed by persecutors, from the appointments and gospel-seasons, which are their delight, and the desire of their eyes; but also with reverence to their faith and hope in their God. They think themselves beyond the reach of his mercy. Wherefore in answer to this conceit it is, that the Lord asketh, saying, "Is my hand shortened at all that it cannot redeem?" (Isa 50:2). And again, "Behold, the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear" (Isa 59:1). Wherefore he saith again, "If any of them be driven out unto the outmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee" (Deu 30:4). God has a long arm, and he can reach a great way further than we can conceive he can (Neh 1:9): When we think his mercy is clean gone, and that ourselves are free among the dead, and of the number that he remembereth no more, then he can reach us, and cause that again we stand before him. He could reach Jonah, tho" in the belly of hell (Jonah 2); and reach thee, even then, when thou thinkest thy way is hid from the Lord, and thy judgment passed over from thy God. There is length to admiration, beyond apprehension or belief, in the arm of the strength of the Lord; and this is that which the Apostle intended by this word, Length; namely, To insinuate what a reach there is in the mercy of God, how far it can extend itself. "If I take the wings of the morning," said David, "and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me" (Psa 139:9,10). I will gather them from the east, and from the west, and from the north, and from the south, saith he: That is, from the utmost corners.

This therefore should encourage them that for the present cannot stand, but that do fly before their guilt: Them that feel no help nor stay, but that go, as to their thinking, every day by the power of temptation, driven yet farther off from God, and from the hope of obtaining of his mercy to their salvation; poor creature, I will not now ask thee how thou camest into this condition, or how long this has been thy state; but I will say before thee, and I prithee hear me, O the length of the saving arm of God! As yet thou art within the reach thereof; do not thou go about to measure arms with God, as some good men are apt to do: I mean, do not thou conclude, that because thou canst not reach God by thy short stump, therefore he cannot reach thee with his long arm. Look again, "Hast thou an arm like God" (Job 40:9), an arm like his for length and strength? It becomes thee, when thou canst not perceive that God is within the reach of thy arm, then to believe that thou art within the reach of his; for it is long, and none knows how long.

Again, is there such a length? such a length in the arm of the Lord, that he can reach those that are gone away, as far as they could? then this should encourage us to pray, and hope for the salvation of any one of our backslidden relations, that God would reach out his arm after them: Saying, "Awake, - - O arm of the Lord, - art thou not it that hath cut Rahab, and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep, that hath made the depths of the sea a way for the ransomed to pass over?" (Isa 51:9,10). Awake, O arm of the Lord, and be stretched out as far as to where my poor husband is, where my poor child, or to where my poor backslidden wife or dear relation is, and lay hold, fast hold; they are gone from thee, but, O thou the hope of Israel, fetch them again, and let them stand before thee. I say, here is in this word LENGTH matter of encouragement for us thus to pray; for if the length of the reach of mercy is so great, and if also this length is for the benefit of those that may be gone off far from God, (for they at present have no need thereof that are near) then improve this advantage at the throne of grace for such, that they may come to God again. Thirdly, As there is a breadth and length here, so there is a DEPTH. What is the breadth, and length, and depth? And this depth is also put in here, on purpose to help us under a trial that is diverse from the two former. I told you, that by the breadth the Apostle insinuates a remedy and succour to us, when we see our corruptions spread like a leprosy; and by length he would shew us, that when sin has driven God's elect to the farthest distance from him, yet his arm is long enough to reach them, and fetch them back again.

But, I say, as we have here a breadth, and a length, so we have also a depth. That ye may know what is the DEPTH. Christians have sometimes their sinking fits, and are as if they were always descending: or as Heman says, "counted with them that go down into the pit" (Psa 88:4). Now guilt is not to such so much a wind and a tempest, as a load and burden. The devil, and sin, and the curse of the law, and death, are gotten upon the shoulders of this poor man, and are treading of him down, that he may sink into, and be swallowed up of his miry place.

"I sink," says David, "in deep mire, where there is no standing. I am come into DEEP waters, where the floods overflow me" (Psa 69:2). Yea, there is nothing more common among the saints of old, than this complaint: "Let neither the water flood overflow me, neither let the deep swallow me up, neither let the pit shut her mouth upon me" (Psa 69:14,15). Heman also saith, "Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves" (Psa 88:6,7). Hence it is again that the Psalmist says: "Deep calleth unto deep, at the noise of thy water spouts: all thy waves, and thy billows are gone over me" (Psa 42:7). Deep calleth unto deep: What's that? Why, it is expressed in the verse before: "O God," says he, "My soul is cast down within me." "Down," that is, deep into the jaws of distrust and fear. And, Lord, my soul in this depth of sorrow calls for help to thy depth of mercy. For though I am sinking and going down, yet not so low, but that thy mercy is yet underneath me: Do of thy compassions open those everlasting arms (Deu 33:27), and catch him that has no help or stay in himself: For so it is with one that is falling into a well or a dungeon.

Now mark, as there is in these texts, the sinking condition of the godly man set forth, of a man whom sin and Satan is treading down into the deep; so in our text which I am speaking to at this time, we have a depth that can more than counterpoise these deeps, set forth with a hearty prayer, that we may know it. And although the deeps, or depths of calamity into which the godly may fall, may be as deep as Hell, and methinks they should be no deeper: yet this is the comfort, and for the comfort of them of the godly that are thus a sinking: The mercy of God for them lies deeper "It is deeper than hell, what canst thou know?" (Job 11:8). And this is that which made Paul that he was not afraid of this depth, "I am persuaded," saith he, "that neither - - height nor depth shall be able to separate us from the love of God, which is in Christ Jesus our Lord" (Rom 8:38,39). But of this he could by no means have been persuaded, had he not believed that mercy lieth deeper for the godly to help them, than can all other depths be to destroy them: This is it at which he stands and wonders, saying, "O the depth of the riches both of the wisdom and knowledge of God" (Rom 11:33), that is to find out a way to save his people, notwithstanding all the deep contrivances that the enemy hath, and may invent to make us come short [of] home.

This is also that, as I take it, which is wrapped up in the blessing, wherewith Jacob blessed his son Joseph. "God shall bless thee," saith he, "with blessings of heaven above," and with the "blessings of the deep that lieth under" (Gen 49:25). A blessing which he had ground to pronounce, as well from his observation of God's good dealing with Joseph, as in a spirit of prophecy: For he saw that he lived and was become a flourishing bough, by a wall, after that the archers had done their worst to him (Gen 49:22-24). Moses also blesseth God for blessing of Joseph thus, and blessed his portion to him, as counting of it sufficient for his help in all afflictions. "Blessed," saith he, "of the Lord, be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath" (Deu 33:13).

I am not of belief that these blessings are confined to things temporal, or carnal, but to things spiritual and divine; and that they have most chiefly respect to soul, and eternal good. Now mark, he tells us here, that the blessings of the deep, do couch beneath. Couch, that is, lie close, so as hardly to be discerned by him that willingly would see that himself is not below these arms that are beneath him. But that as I said, is hard to be discerned by him that thus is sinking, and that has as he now smartingly feels, all God's waves, and his billows rolling over him. However, whether he sees or not, for this blessing lieth couched; yet there it is, and there will be, though one should sink as deep as hell: And hence they are said to be "everlasting arms" that are "underneath" (Deu 33:27): That is, arms that are long and strong, and that can reach to the bottom, and also beyond, of all misery and distress, that Christians are subject to in this life. Indeed mercy seems to be asleep, when we are sinking: for then we are as if all things were careless of us, but it is but as a lion couchant, it will awake in time for our help (Psa 44:22,26, Mark 4:36-39). And forasmuch as this term is it, which is applicable to the lion in his den; it may be to shew that as a lion, so will God at the fittest season, arise for the help and deliverance of a sinking people. Hence when he is said to address himself to the delivering of his people, it is that he comes as a roaring lion. "The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies" (Isa 42:13). However here is a depth against the depth that's against us, let that depth be what it will. As let it be the depth of misery, the depth of mercy is sufficient. If it be the depth of hellish policy, the depth both of the wisdom and knowledge of God shall go beyond it, and prevail.

This therefore is worthy of the consideration of all sinking souls; of the souls that feel themselves descending into the pit. There is such a thing as this experienced among the godly. Some come to them (when tempted) when you will, they will tell you, they have no ground to stand on, their feet have slipped, their foundation is removed, and they fell themselves sinking, as into a pit that has no bottom (Psa 11:3). They inwardly sink, not for want of something to relieve the body, but for want of some spiritual cordial to support the mind. "I went down to the bottoms of the mountains," said Jonah, "the earth with her bars was about me for ever; - - - my soul fainted within me" (Jonah 2:6,7).

Now for such to consider that underneath them, even at the bottom there lieth a blessing, or that in this deep whereinto they are descending, there lieth a delivering mercy couching to catch them, and to save them from sinking for ever, this would be relief unto them, and help them to hope for good.

Again, As this, were it well considered by the sinking ones, would yield them stay and relief, so this is it by the virtue whereof, they that have been sinking heretofore, have been lifted up, and above their castings down again. There are of those that have been in the pit, now upon mount Sion, with the harps of God in their hands, and with the song of the Lamb in their mouths. But how is it that they are there? why, David, by his own deliverance shews you the reason. "For great is thy mercy towards me," saith he, "and thou hast delivered my soul from the lowest hell" (Psa 86:13). And again, "He brought me up also out of an horrible pit," (a pit of noise, a pit wherein was the noise of devils, and of my heart answering them with distrust and fear) "out of the miry clay," (into which I did not only sink, but was by it held from getting up: but he brought me up) "and set my feet upon a rock, and established my goings. And he hath put a new song in my mouth, even praise to our God" (Psa 40:2,3).

But let me here give, if it may be, a timely caution to them that think they stand upon their feet. Give not way to falling because everlasting arms are underneath, take heed of that: God can let thee fall into mischief, he can let thee fall, and not help thee up. Tempt not God, lest he cast thee away indeed. I doubt there are many that have presumed upon this mercy, that thus do couch beneath, and have cast themselves down from their pinnacles into vanity, of a vain conceit that they shall be lifted up again: whom yet God will leave to die there, because their fall was rather of willfulness, than weakness, and of stubbornness, and desperate resolutions, than for want of means and helps to preserve them from it.

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

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

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

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

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

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

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

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

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

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

This also, as I hinted but just before, shews both the power of them that hate us, and the inability of us to resist. The power that is set against us none can crush, and break, but God: for it is the power of devils, of sin, of death, and hell. But we for our parts are crushed before the moth: being a shadow, a vapour, and a wind that passes away (Job 4:19). Oh! how should we, and how would we, were but our eyes awake, stand and wonder at the preservations, the deliverances, the salvations and benefits with which we are surrounded daily: while so many mighty evils seek daily to swallow us up, as the grave. See how the golden psalm of David reads it. "Be merciful unto me, O God; for man would swallow me up; he fighting daily oppresseth me. Mine enemies would daily swallow me up: for they be many that fight against me, O thou most high" (Psa 56:1,2). This is at the beginning of it. And he concludes it thus, "Thou hast delivered my soul from death: will not thou deliver my feet from falling, that I may walk before God in the light of the living" (verse 13).

By this also we see the reason why it is so impossible for man or angel to persuade unbelievers to come in to, and close with Christ; why there is a breadth that they cannot get over, a length that they cannot get beyond, a depth that they cannot pass, and heights that so hinder them of the prospect of glory, and the way thereto, that they cannot be allured thither. And that nothing can remove these; but those that are in God, and that are opposite thereto; even the breadth, and length, and depth and height that is in the text expressed, is to all awakened men an undoubted truth. 2

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

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

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

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

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

THE PRAYER OF THE APOSTLE FOR THESE EPHESIANS, WITH REFERENCE THEREUNTO; to wit, that they might be able to comprehend with all saints what they are. And

FIRST, As to THE ABILITY that he prays for, to the end that they may be capable to do this thing.

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

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

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

He then that is able to comprehend with all saints what is the breadth, and length, and depth, and height; must be a good expositor of providences, and must see the way, and the workings of God by them. Now there are providences of two sorts, seemingly good, and seemingly bad, and those do usually as Jacob did, when he blessed the sons of Joseph, cross hands; and lay the blessing where we would not. "And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him" (Gen 48:17). I say there are providences unto which we would have the blessings entailed, but they are not. And they are providences that smile upon the flesh; to wit, such as cast into the lap, health, wealth, plenty, ease, friends, and abundance of this world's good: because these, [Manasseh, as his name doth signify,] have in them an aptness to make us forget our toil, our low estate, and from whence we were (Gen 41:51): but the great blessing is not in them. There are providences again, that take away from us whatever is desirable to the flesh; such is the sickness, losses, crosses, persecution and affliction; and usually in these though they make us shuck 3 whenever they come upon us, blessing coucheth, and is ready to help us. For God, as the name of Ephraim signifies, makes us "fruitful in the land of our affliction" (Gen 41:52). He therefore, in blessing of his people, lays his hands across, guiding them wittingly, and laying the chiefest blessing on the head of Ephraim, or in that providence, that sanctifies affliction. Abel! what, to the reason of Eve was he, in comparison of Cain. Rachel called Benjamin the son of her sorrow: but Jacob knew how to give him a better name (Gen 35:18). Jabez also, though his mother so called him, because, as it seems, she brought him forth with more than ordinary sorrow, was yet more honourable, more godly, than his brethren (1 Chron 4:9,10). He that has skill to judge of providences aright, has a great ability in him to comprehend with other saints, what is the breadth, and length, and depth, and height: but he that has not skill as to discerning of them, is but a child in his judgment in those high and mysterious things. And hence it is, that some shall suck honey out of that, at the which others tremble for fear it should poison them, I have often been made to say, "Sorrow is better than laughter; and the house of mourning better than the house of mirth" (Eccl 7:3-5). And I have more often seen, that the afflicted are always the best sort of Christians. There is a man, never well, never prospering, never but under afflictions, disappointments and sorrows: why this man, if he be a Christian, is one of the best of men. "They that go down to the sea, - - that do business in great waters, these see the works of the Lord, and his wonders in the deep." 4 (Psa 107:23,24) And it is from hence, for aught I know, that James admonishes the brother of high degree to rejoice in that he is made low. And he renders the reason of it, to wit, for that the fashion of the world perisheth, the rich man fadeth away in his way; but the tempted, and he that endureth temptation is blessed (James 1:10-12). Now, I know these things are not excellent in themselves, nor yet to be desired for any profit that they can yield, but God doth use by these, as by a tutor or instructor, to make known to them that are exercised with them, so much of himself as to make them understand that riches of his goodness that is seldom by other means broken up to the sons of men. And hence 'tis said, that the afterwards of affliction doth yield the peaceable fruits of righteousness unto them which are exercised thereby (Heb 12:11).

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

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

Second-That ye may be able to comprehend. Although apprehending is included in comprehending; yet to comprehend is more. To comprehend is to know a thing fully; or, to reach it all. But here we must distinguish, and say, that there is a comprehending that is absolute, and a comprehending that is comparative. Of comprehending absolutely, or perfectly, we are not here to speak; for that the Apostle could not, in this place, as to the thing prayed for, desire: For it is utterly impossible perfectly to know whatsoever is in the breadths, lengths, depths, and heights here spoken of. Whether you call them mercies, judgments, or the ways of God with men. "How unsearchable are his judgments, and his ways past finding out!" (Rom 11:33) Or, if you take them to signify his love, unto which you see I am inclined; why, that you read of in the same place, to be it "which passes knowledge." Wherefore should the Apostle by this term, conclude, or insinuate, that what he calls here breadths, lengths, depths, or heights, might be fully, or perfectly understood and known, he would not only contradict other scriptures, but himself, in one and the self same breath. Wherefore it must be understood comparatively; that is, and that he says, with, or as much as others, as any, even with all saints. That ye may be able to comprehend with all saints, what is the breadth, and length, and depth, and height. I would ye were as able to understand, to know, and to find out these things, as ever any were; and to know with the very best of saints, The love of Christ, which passeth knowledge. There are, as has before been hinted, degrees of knowledge of these things; some know more, some less; but the Apostle prays that these Ephesians might see, know, and understand as much thereof as the best, or as any under heaven.

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

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

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

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

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

(2.) IF this God be our God; or if our God be such a God, and could we but attain to that knowledge of the breadth, and length, and depth, and height that is in him, as the Apostle here prays, and desires we may, we should never be afraid of anything we shall meet with, or that shall assault us in this world. The great God, the former of all things, taketh part with them that fear Him, and that engage themselves to walk in His ways, of love, and respect, they bear unto him; so that such may boldly say, "The Lord is my helper, and I will not fear what man shall do unto me" (Heb 13:6). Would it not be amazing, should you see a man encompassed with chariots and horses, and weapons for his defence, yet afraid of being sparrow blasted, or over-run by a grasshopper! Why "It is he that sitteth upon the circle of the earth, and" to whom "the inhabitants thereof are as grasshoppers" (Isa 40:22): that is the God of the people that are lovers of Jesus Christ; therefore we should not fear them. To fear man, is to forget God; and to be careless in a time of danger, is to forget God's ordinance. What is it then? Why, let us fear God, and diligently keep his way, with what prudence and regard to our preservation, and also the preservation of what we have, we may: And if, we doing this, our God shall deliver us, and what we have, into the hands of them that hate us, let us laugh, be fearless and careless, not minding now to do anything else but to stand up for Him against the workers of iniquity; fully concluding, that both we, and our enemies, are in the hand of him that loveth his people, and that will certainly render a reward to the wicked, after that he has sufficiently tried us by their means. "The great God that formed all things, both rewardeth the fool, and rewardeth transgressors" (Prov 26:10).5

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

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

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

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

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

(5.) The more a man knows, or understands of the greatness of God towards him, expressed here by the terms of unsearchable breadth, length, depth, and height; the better will he be able in his heart to conceive of the excellent glory and greatness of the things that are laid up in the heavens for them that fear him. They that know nothing of this greatness, know nothing of them; they that think amiss of this greatness, think amiss of them; they that know but little of this greatness, know but little of them: But he that is able to comprehend with all saints what is the breadth, and length, and depth, and height; he is best able to conceive of, and, consequently to make a judgment concerning the due worth, and blessed glory of them.

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

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

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

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


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

FIRST, Of the love of Christ.

SECOND, Of the exceeding greatness of it.

THIRD, Of the knowledge of it.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Answer. Because we know not love but by the passions of love

that work in our hearts; wherefore he condescends to our capacities, and speaketh of His love to us, according as we find love to work in ourselves to others. Hence he sets forth his love to us, by borrowing from us instances of our love to wife and children (Eph 5:25). Yea, he sometimes sets forth his love to us, by calling to our mind how sometimes a man loves a woman that is a whore, "Go," (saith God to the prophet) "love a woman beloved of her friend, yet an adulteress, according to the word of the Lord toward the children of Israel, who look to other gods, and love flagons of wine." (Hosea 3:1) But then, these things must not be understood with respect to the nature, but the dispensations and manifestations of love; no, nor with reference to these neither, any further than by making use of such suitable similitudes, thereby to commend his love to us, and thereby to beget in us affections to him for the love bestowed upon us. Wherefore Christ's love must be considered both with respect to the essence, and also as to the divers workings of it. For the essence thereof, it is as I said, natural with himself, and as such, it is the root and ground of all those actions of his, whereby he hath shewed that himself is loving to sinful man. But now, though the love that is in him is essential to his nature, and can vary no more than God himself: yet we see not this love but by the fruits of it, nor can it otherwise be discerned. "Hereby perceive we the love of God, because he laid down his life for us" (1 John 3:16). We must then betake ourselves to the discoveries of this love, of which there are two sorts; [namely,] such as are the foundations, and such as are the consequences of those fundamental acts. Those which I call the foundations, are they upon which all other discoveries of his goodness depend, and they are two. 1. His dying for us. 2. His improving of his death for us at the right hand of God.

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

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

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

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

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

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

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

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

And now having said this much, wherein have I derogated from the glory and holiness of Christ? Yea, I have endeavoured to set forth something of the greatness of his sorrows, the odiousness of sin, the nature of justice, and the love of Christ. And be sure, by how much the sufferings of the Son of God abounded for us, by so much was this unsearchable love of Christ made manifest. Nor can they that would, before the people, pare away, and make but little these infinite sufferings of our Lord, make his love to be so great as they ought, let them use what rhetoric they can. For their objecting the odious names and place of hell, accounting it not to be fit to say, That so holy a person as the Son of God was there. I answer, though I have not asserted it, yet let me ask, which is more odious, hell or sin? Or whether such think that Christ Jesus was subject to be tainted by the badness of the place, had he been there? Or whether, when the scripture says, God is in hell, it is any disparagement to him? (Psa 139:8) Or if a man should be so bold as to say so, Whether by so saying, he confineth Christ to that place for ever? And whether by so thinking he has contradicted that called the Apostles' creed?6

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

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

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

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

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

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

Now he was condemned of God's law, and died by the hand of justice, he was acquitted by God's law, and justified of justice; and all as a common person; so then, in his acquitting, we are acquitted, in his justification we are justified; and therefore the Apostle applieth God's justifying of Christ to himself; and that rightly (Isa 50:8, Rom 8:33,34). For if Christ be my undertaker, will stand in my place, and do for me, 'tis but reasonable that I should be a partaker: Wherefore we are also said to be "quickened together with him" (Eph 2:5): That is, when he was quickened in the grave; raised up together, and made to sit together in heavenly places in Christ Jesus. Therefore another scripture saith, "Hath He quickened you - - together with him, having forgiven you all trespasses" (Col 2:13). This quickening, must not be understood of the renovation of our hearts, but of the restoring of Jesus Christ to life after he was crucified; and we are said to be quickened together with him, because we were quickened in him at his death, and were to fall or stand by him quite through the three days and three nights work; and were to take therefore our lot with him: Wherefore it is said again, That his resurrection is our justification (Rom 4:25). That by one offering he has purged our sins for ever (Heb 10:12); and that by his death he hath "delivered us from the wrath to come" (1 Thess 1:10). But I say, I would be understood aright: This life resideth yet in the Son, and is communicated from him to us, as we are called to believe his word; mean while we are secured from wrath and hell, being justified in his justification, quickened in his quickening, raised up in his resurrection; and made to sit already together in heavenly places in Christ Jesus! 8 And is not this a glorious improvement of his death, that after two days the whole body of the elect, in him, should be revived, and that in the third day we should live in the sight of God, in and by him (Heb 6:18-20).

(2.) Another improvement of his death for us, was this, By that he slew for us, our infernal foes; by it he abolished death (2 Tim 1:1); by death he destroyed him that had the power of death (Heb 2:14): By death he took away the sting of death (1 Cor 15:55,56); by death he made death a pleasant sleep to saints, and the grave for a while, an easy house and home for the body. By death he made death such an advantage to us, that it is become a means of translating of the souls of them that believe in him, to life. And all this is manifest, for that death is ours, a blessing to us, as well as Paul and Apollos, the world and life itself (1 Cor 3:22). And that all this is done for us by his death, is apparent, for that his person is where it is, and that by himself as a common person he has got the victory for us. For though as yet all things are not put under our feet, yet we see Jesus crowned with honour and glory, who by the grace of God tasteth death for every man. "For it became God, for whom are all things, and by whom are all things, to make the captain of their salvation perfect through sufferings" (Heb 2:7-10). It became him; that is, it was but just and right, he should do so, if there was enough in the virtuousness of his death and blood to require such a thing. But there was so. Wherefore God has exalted him, and us in him, above these infernal foes. Let us therefore see ourselves delivered from death first, by the exaltation of our Jesus, let us behold him I say as crowned with glory and honour, as, or because, he tasted death for us. And then we shall see ourselves already in heaven by our head, our undertaker, our Jesus, our Saviour.

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

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

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

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

(5.) Another improvement that he hath made of his death for us, is, he hath obtained, and received into his own hand sufficiency of gifts to make ministers for his church withal. I say, to make and maintain, in opposition to all that would hinder, a sufficient ministry (1 Cor 12:28-30). Wherefore he saith, "When he ascended on high, he led captivity captive, and gave gifts unto men. And he gave some Apostles, some prophets, some evangelists, some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for edifying of the body of Christ. Until we all come in the unity of the faith, and knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ" (Eph 4:8-14). Many ways has Satan devised to bring into contempt this blessed advantage that Christ has received of God for the benefit of his church; partly while he stirs up persons to revile the sufficiency of the Holy Ghost, as to this thing: partly, while he stirs up his own limbs and members, to broach his delusions in the world, in the name of Christ, and as they blasphemously call it by the assistance of the Holy Ghost;10 partly while he tempteth novices in their faith, to study and labour in nice distinctions, and the affecting of uncouth expressions, that vary from the form of sound words, thereby to get applause, and a name, a forerunner of their own destruction (John 3:6).

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

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

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

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

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

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

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

First, This love passes the knowledge of the wisest saint, we now single out the greatest proficient in this knowledge; and to confirm this, I need go no further than to the man that spake these words; to wit, Paul, for in his conclusion he includes himself. The love of Christ which passeth knowledge, even my knowledge. As who should say; though I have waded a great way in the grace of Christ, and have as much experience of his love as any he in all the world, yet I confess myself short, as to the fullness that is therein, nor will I stick to conclude of any other, That "he knows nothing yet as he ought to know" (1 Cor 8:2, 13:12).

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

Third, But we will speak of saints in heaven; they cannot to the utmost, know this love of Christ. For though they know more thereof than saints on earth, because they are more in the open visions of it, and also are more enlarged, being spirits perfect, than we on earth. Yet, to say no more now, they do not see the rich and unsearchable runnings out thereof unto sinners here on earth. Nor may they there measure that, to others, by what they themselves knew of it here. For sins, and times and persons and other circumstances, may much