Philanthrōpia, or, The transcendency of Christs love towards the children of men Laid down by the apostle St. Paul, in Ephes. 3. 19. A treatise formerly preached, but now enlarged and published for common benefit. By Peter Williams, preacher of the Gospel.

Sect. 3.

THE Apostle prayes, That they might know,) that is,k not by a bare notional, but affectionate knowledge, such as is accompa∣nyed with desire, approbation and love;l by an experimental knowledge;m that they might know, so as to embrace with the heart, and esteem according to its dignity and worth, this love of Christ.

The love of Christ,) which some extend to Christ and God the Father;n others to God in Christ;o others leave it as indifferently ap∣plicable to the love which God hath shewed in his Son, as John 3.16. Rom. 5.8. Or that love, with which Christ himself, the Son of God, hath embraced us, as John 15.13.p Ambrose re∣strains it to the love of Christ: After the infi∣nite, and incomprehensible knowledge of God the Father, and his unspeakable mercy, he would have us also acknowledge the love of Christ.q The like doth A Lapide, and Estius: The love

of Christ, which he hath shewed to us, and wherewith he hath loved us. And in this sense I shall take it in the ensuing discourse, having spoken of the love of God in Christ from ano∣ther place, 1 John 4.9, 10.

Which passeth knowledge.) This admits of a double interpretation.

(1.) To take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knowledge, objective∣ly, for that habit of knowledge, which a man hath attained in other things, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for excelling, as it is used 2 Cor. 3.10. and then the meaning is this, He prayes, that they might know that love of Christ, the knowledge whereof excells all other knowledge in the world whatsoe∣ver. Now this is a great truth: for our Apo∣stle elsewhere, as a Minister, prefers it before all other knowledge, 1 Cor. 2.2. and as a Christian, before all other things, Phil. 3.7, 8. for which he had ventured the loss of all, and in compari∣son of which, he reckoned no more of any thing which he had parted with, or had yet besides him, but as loss and dung,r 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dogs meat, as the word signifies. A very low, and dimi∣nishing term, yet hardly low enough to express any thing by, which comes in competition with Christ, and the knowledge of him.s Nor are there wanting such as countenance this exposi∣on;t And some apply it particularly to that

knowledge which the Gnosticks boasted of, thinking that the Apostle, in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, had a particular respect to them.

(2.) The next interpretation is to take knowledge subjectively, for the faculty of know∣ing, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for exceeding, that is, as we read it, passing, or surpassing, and then the meaning is this, He prayes, That they might know that love of Christ, which for its infinite greatness is without the compass, beyond, and a∣bove the reach of humane understanding; nay, it surpasseth all knowledge that is finite, not only Humane, but Angelical, asu Zanchy notes on the words. To this sense the generality of Ex∣positors, both antient and modern, Protestants and Papists, (which I have met with) do inter∣pret the place: For Ambrose and Theophylact among the Ancients, I shall have occasion to cite them in the ensuing discourse; for others, I refer the more intelligent Reader to the Mar∣gin,w where he may find their sense in their own words.

Among these,x Beza commends this as a plain exposition, altogether agreeing with the foregoing Metaphor, and with, that which was written in the 8th. Verse of the unsearchable riches of Christ.y Estius in like manner com∣mends it, as the exposition of the Greek Inter∣preters, and that both easie and plain, so that there is no need of adding any other more diffi∣cult, and less probable interpretations. Nor do I find any thing opposed so considerable, as to disswade me from assenting to them in this Exposition. As for what is objected by that late Reverend and learnedz Annotator of our own, who thinks this cannot probably be the meaning of the place, that this passing know∣ledge should signifie unsearchable, and unintelli∣gible, because the Apostle at the same time prayes that they may know it, it hath been long since answered, nor do I think it sufficient to invali∣date this interpretation. Yet lest it should lye still as a stumbling block in the Readers way, I shall endeavour the removal of it, and so proceed to that observation which I mainly intend.

In this sense therefore the words contain an Orthodox Paradox: for the Apostle gives the love of Christ this character, That it passeth knowledge, and yet at the same time makes it his prayer for these Ephesians, That they might know it; and both true; nor doth he make a vain prayer, which I shall labour to clear in these par∣ticulars.

(1.) The love of Christ passeth the know∣ledge of every natural man. His natural capaci∣ties can never reach the understanding of it; it

is not obvious to sense and reason, nor can a hu∣mane knowledge comprehend how, or why it should be, or what it is:a If it did not exceed the comprehension of mans natural abilities, the Apostle would never have prayed for it as a gift from God. And if he have a notion that it is, as he may from the light of Scripture, yet his natu∣ral corruptions keep him from any saving ac∣quaintance with it, from any taste and experi∣ence of it, 1 Cor. 2.14. The blindness of his mind keeps him that he cannot know it, and the emnity of his heart keeps him that he will not receive it.

But he writes to believers, and prayes for them, such as he calls Saints, and faithful in Christ Je∣sus, Chap. 1.1.

They were a visible Church, wherein probably all the members were not real Saints, though in the judgement of charity he writes to them, and prayes for them as such: But grant they were all real Saints, yet the love of Christ might be said to pass their knowledge: For

(2.) Though by the help of the Spirit every believer doth know, and that not only notional∣ly, but experimentally, by spiritual sight, taste, and feeling the love of Christ: (for the Spirit of God doth make believersb know the things that are freely given them of God, andc sheds abroad this love of Christ into their hearts, so that every one who is partaker of the Spirit of Christ, doth ac∣cording to his measure perceive as much of this love, as is sufficient to their salvation.) Yet their present condition being imperfect, they cannot now perfectly comprehend this love in

its fulness and dimensions: ford what we know, we know but in part, and what we see, we see but as through a glass, darkly in this life. The per∣fect knowledge of this love is reserved for Hea∣ven, though even there Christ in his love will bee admired as much as apprehended: and there∣fore I thinkf Camero states the matter right, when he sayes, The mind of man (even of him who is most spiritual, and most clearly enligh∣tened: for to him I apply it) doth receive this love of Christ, and doth not receive it, receiving it so as to be drawn into admiration, seeing alway somewhat remaining, which he can perceive in∣deed, but yet not so, as to be able to explain the whole of it: Thus he. And to this sense dothg Theophylact expound this place: for pro∣pounding this Question, Seeing it passeth know∣ledge, how shall we know it? he gives this Solu∣tion, First, The Apostle sayes indeed, that it pas∣seth knowledge, that is, humane knowledge: but you shall know it, not by humane knowledge, but by the Spirit. Again, He doth not say that you shall know this love, how great it is, but only that it is great, and passeth all knowledge. Andh An∣selm excludes the best from a perfect understand∣ing of it here: There is none so wise (sayes he) in this life, who can perfectly consider so great love, but in the world to come it shall be known.

Object. But if they knew the love of Christ already in part, and could not know it perfectly, to what purpose doth he pray for it?

Answ. To very good purpose: For

(3.) That knowledge which the Saints have of the love of Christ in this life, is capable of further measures and degrees;i and though they could not know it perfectly here, yet they might know more of it, and know better what they had already known; and this is that which the Apostle prayes for, that they might have a fur∣ther, and fuller measure of knowledge of this love of Christ, which in it self is so great, as that it cannot be perfectly known in this life; and indeed Christians should in their prayers and desires, be reaching after that, both in re∣spect of grace and comfort, for themselves and others, which they shall not fully enjoy, till they come to heaven. Thus Paul for himself reached after such a measure of holiness, as the Saints shall have at the resurrection of the dead;k If by any means I might attain unto the resur∣rection of the dead. And thus he prayes here for these Ephesians, That they might know the love of Christ, which passeth knowledge, and be filled with all the fulness of God.

Notes

• The mean∣ing of the words.
• k

  Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intel∣ligitur non nuda & simplex no∣titia, sed affectiva cum deside∣rio, app••o∣batione, & dil••ctione conjuncta. Gen. Ha-Harm. in Joan. 14.17. (mihi) p. 933.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hic est in semet expe∣riri. Grot. in loc.
• m

  Ut possitis scire, id est, animo complecti, & pro dignitate aestimare charitatem Christi. Estius in locum.
• n

  Chari••otem Christi, & Dei Patris eandem intelligo Rolloc. in locum.
• o

  Quam Christus, & Deus per Christum nobis exhibuit. Tirinus in loc. Quam exhibuit nobis Deus in Christo, vel quâ Christus ipse Filius Dei nos complexus est. Bez. in loc.
• p

  Post Dei Patris infinitam, & incomprehensibilem cognitionem, & in••narrabilem clementiam, Christi quo{que} agnoscere nos vult charitatem. Ambros. in loc.
• q

  Charitatem Christi, quam exhibuit nobis. A Lapide in locum. Quâ nos dilexit. Est. in loc.
• r

  Vid. Leigh's Crit. Sacr. in verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• s

  Charita∣tem quae procul du∣biò caetera∣rum rerum excedit cog∣nitionem. Theoph. Exaggerat autem Apo∣stolus sci∣entiam charitatis Christi, quum asse∣rit eam ••x∣uperare om∣n••m aliam cognitionē. Marior. è Sarcer.
• t

  Videri autem po∣test Aposto∣lus respice∣re ad Gno∣sticos, qui hoc superbo nomine sese nuncupa∣verunt, á scientiâ, quam sibi peculiaritèr venditabant; utitur enim vo∣cabulo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, undè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Atqui longé majus est scire charita∣tom Christi, utpote quae universam Gnosticorum, omnium{que} Philosopho∣rum scientiam excedit, q••ià mysterium charitatis Christi, quâ semetip∣sum pro nobis tradidit, in cor hominis cujusquam non ascendit, sicut in genere de huiusmodi mysteriis sapientiae Christianae testatur Apostolus, 1 Cor. 2. Estius in loc. See likewise Dr. Hammond on the place.
• u

  Omnem superat cog∣nitionem, nempè hu∣manum, at∣{que} adeò Angelicam. Zanch. in loc.
• w

  Sic alibi pax Dei, quae superat omnem sensum, cu∣stodiat car∣da vestra. Phil. 4.7. Calv. in loc. Paulus vo∣lens signifi∣care infini∣tatem rei incompre∣hensibilis in hunc modū consuevit loqui; sic Phil. 4.7. Sic hoc loco infinitatem hujus charitatis expri∣mens, ait, eam superiorem omni cognitione. Rolloc. Quae superat humani ingenii captum, ut quidem plenè animo concipi possit. Bez. Quae scientiam nostram superat, seu quam nunquàm satis hâc in vitâ cognoscere vel expendere possumus. Baldvin. Scire charitatem Christi nostram notitiam suâ magnitudine excede••em. Dion. Carthus. Ex∣cedentem notitiam nostram, ac majorem quàm ut penitùs a nobis intel∣ligi possit; ita paulò inferius dicitur, Deum posse omnia facere supra quàm intelligimus. Estius. Excedentem omnem humanam cognitio∣nem, seu quae major sit, quàm ut perfectè sci••i, intelligi, vel com∣prehendi possit. Tirinus. Quasi diceret, charitas Christi tanta est, ut superet omnem humanam cognitionem, & scientiam. A Lapide. Thus among the Criticks lately set forth together. Scire charitatem Christi superantem captum humanum, vel excellentiorem quàm ut cog∣nosci possit. Vat. Q••ae tàm in••ens est, ut omnem hominum scientiam su∣peret. Isid. Clar.
• x

  Est autem haec plana expositio, & cum su∣periore Me∣taphorâ prorsùs consenti∣ens, at{que} etiam cum eo quod scripsit su∣prà, vers. 8. Bez. in loc.
• y

  Haec Graecorum expositio est, eadem∣{que} facilis, perspicua, ut non sit opus aliorū duriores, & minùs probabiles interpreta∣tiones hùc adferre. Estius in loc.
• z

  Dr. Ham∣mond on the place.
• a

  Paulus scientiam hic statuit, quae sit om∣ni notitiâ superior, & me••itò; nam si hùc facultas humana conscende∣ret, frustrà peteret nunc Pau∣lus ipse, a Deo do∣nari. Calv. in loc. Object.
• Answ.
• b

  1 Cor. 2.12. Rom. 5.5.
• c

  Quis{que} spiritu Dei fretus pro modulo suo tantum percipiat quantum est satis ad salutem. Bez. in loc.
• d

  1 Cor. 13.12.
• e

  2 Thes. 1.10.
• f

  Charitatē hanc Christi mens hu∣mana ca∣pit, & non capit, at{que} in eo capit, quòd rapi∣tur in ad∣mirationē, & videt a∣liquid su∣peresse, quod per∣sentiscere quidèm po∣test, atta∣men nonità percipere, ut possit expli∣care totum. Camer. de Eccles. (mihi) p. 220. Et in Myroth. p. 250.
• g

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theoph. in loc.
• h

  Nullus sapiens est adeò in hâc vitâ, qui possit perfectè lantam charitatem considerare, sed in futuro saeculo scietur haec charitas. Ansel. in loc.
• i

  Etsi in hâc vitâ praesenti plenum hu∣jus rei nec sensum, nec cognitionē assequamur tamèn eo us{que} per spi∣ritum Dei sanctum in ejusdem sensu, & apprehensi∣one profici∣mus, ut ex ipsâ effe∣ctuū mag∣nitudine, causam & fontē hunc dilectionis majorē, & immensiorē esse in Deo ipso statua∣mus, quàm ut ab ullo corde hu∣mano, ab ullo intel∣lectu crea∣to tota ejus amplitudo capi possit, & contineri. Bodius in Ephes. p. 401.
• k

  Phil. 4.11. That perfection of holiness, that ac••ompanieth the estate of the resurrection Trap.