Works of John Bunyan — Volume 02

by John Bunyan

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.