Works of John Bunyan — Volume 02

by John Bunyan

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

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

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

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

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

If Christians know not with this knowledge, they walk in the world as if they were pinioned; or as if fetters were hanged on their heels. But this enlarged their steps under them (2 Sam 22:37): by the knowledge of this love they may walk at liberty, and their steps shall not be straitened. This is that which Solomon intends when he saith, "Get wisdom, and get understanding" (Prov 4:5). Then "when thou goest, thy steps shall not be straitened, and when thou runnest, thou shalt not stumble" (Prov 4:12). A man that has only from hand to mouth, is oft put to it to know how to use his penny, and comes off also, many times, but with an hungry belly; but he that has, not only that, but always over and to spare, he is more at liberty, and can live in fullness, and far more like a gentleman. There is a man has a cistern, and that is full of water: there is another also, that has his cistern full, and withal, his spring in his yard; but a great drought is upon the land in which they dwell: I would now know, which of these two have the most advantage to live in their own minds at liberty, without fear of wanting water? Why this is the case in hand. There is a Christian that knows Christ in all those degrees of his love that are knowable, but he knoweth Christ nothing in his love that passeth knowledge. There is another Christian, and he knows Christ, as the first, but withal, he also knows him as to his love that passeth knowledge. Pray now tell me, which of these two are likeliest to live most like a Christian, that is, like a spiritual prince, and like him that possesseth all things? which has most advantage to live in godly largeness of heart, and is most at liberty in his mind? which of these two have the greatest advantage to believe, and the greatest engagements laid upon him to love the Lord Jesus? which of these have also most in readiness to resist the wiles of the devil, and to subdue the power and prevalency of corruptions? 'Tis this, that makes men fathers in Christianity. "I write unto you, fathers, because ye have known;—I have written unto you, fathers, because ye have known" (1 John 2:13-14), why, have not others known, not so as the fathers? The fathers have known and known. They have known the love of Christ in those degrees of love which are knowable, and have also known the love of Christ to be such which passeth knowledge. In my father's house is bread enough and to spare, was that that fetched the prodigal home (Luke 15:17). And when Moses would speak an endless all to Israel, for the comfort and stay of their souls, he calls their God, "The fountain of Jacob upon a land of corn and wine" (Deu 33:28).

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

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

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

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