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.

CHAP. XI.

(3.) LOok that your knowledge of the love of Christ be Cognitio progressiva, a progressive knowledge, and that in two re∣spects.

Sect. 1.

(1.) IN respect of your selves. Be not con∣tent that you have a true knowledge of Jesus Christ, and his love, nor take up your rest in any measure of that knowledge, to which you have already attained, but labour to a∣bound, and increase more and more. Do you know the love of Christ with an affectionate, and effectuall knowledge, as you have been directed? yet stay not here, but go on to know him and it more affectionatly, so as to love him more abundantly, to desire him more ardently, to delight in him more contentedly, to trust in him more firmly, and to fear offending him more solicitously; go on to know him more effectually, so as to apprehend his love more confidently, and apply it to your selves more assuredly, to admire it more humbly, to be more cordially, and fruitfully thankfull for it, to be further re∣moved from sin, even the least appearance of it, and more devoted to his service, standing com∣pleat, and perfect in all the will of your God. To this purpose consider,

(1.) That it is the property of every true Christian thus to grow and encrease more and more. The path of the just is as the shining light, that shineth more and more till it be perfect day, Prov. 4.18. The righteous shall hold on his way, and he that hath clean hands shall wax stronger and stronger, Job. 17.9. You cannot evidence, that you know Christ at all in truth, unlesse you

grow in the knowledge of him, for, Then shall we know, if we follow on to know the Lord, Hos 6.3. Thus the Apostle Paul sayes of himself, Phil. 3 12, 13, 14. Not as though I had attained, ei∣ther were already perfect, but I follow after, if that I may apprehend that, for which also I am apprehended of Christ Jesus; Brethren, I I count not my self to have apprehended, but this one thing I do, forgetting those things that are be∣hinde, and reaching forth to those things which are before, I presse toward the mark, for the prize of the high calling of God in Christ Jesus. You see that the Apostle (though I believe one of the highest forme in the School of Christ) did not pretend unto perfection, only was conti∣nually going forward, and making a proficiency, and this is the property of every gracious man, who (asc Bernard hath it) doth never think, that he hath attained, never sayes that it is e∣nough, but is alway hungring and thirsting af∣ter righteousnesse, so that if he should alway live, he would alway (as much as in him lyes) strive to be more righteous, he would alway en∣deavour with all his might to go forward from good to better.d Where there is life, there will be growth, and if grace be true it will sure∣ly encrease. Though a painted tree or flower keeps alway at the same pitch, and will be as little ten years hence, as it is now; yet a living tree, a li∣ving flower, grows on still towards perfection, so though Pretenders of Religion keep at a stay, or rathre, when their first heats are spent, are fear∣fully blasted; yet those who have true grace, who are compared to living plant•…•… and trees, do grow

in bulke and stature, in beauty and fruitfulnesse, This is excellently set forth by the Psalmist Psal. 92.12, 13, 14. The Righteous shall flou∣rish like the Palme tree, he shall grow like a Cae∣dar in Lebanon: Those that be planted in the House of the Lord, shall flourish in the Courts of our God: They shall still bring forth fruit in old age, they shall be fat and flourishing.e Here is not onely a mention of growing but of flouri∣shing, and here's flourishing thrice mentioned, and 'tis not onely growing and flourishing like a tree, but like a palm tree (f which flourisheth un∣der oppression) and like a Cedar (which of all trees is said to be the tallest, and shoots up high∣est, and itsg wood most durable) like a Ce∣dar, not growing in ordinary places, but in Leba∣non, where were the goodliest Cedars: Nor doth the Spirit promise here a flourishing of boughs and leavs only, as some trees do, and no more, but in fruit; and this not onely for fruit once in a year, or for one year, but they still bring forth fruit: and that not onely in their youth and be∣ginning of grace, but in old age; and that not onely in the entrance of that state which is called old age, threescore years, but that which the Scripture calls the perfection of old age, three∣score years and ten, grayheaded old age (h as the learned Hebrews observe upon the word here used) for that which follows to an hundred years, and upward is dotage, as they reckon it. What a divine Climax doth the Spirit of God make in this Scripture, to shew that the godlyman, as to his state, is so far from declining, that he is still climbing higher and higher: To the same

purpose is that of Hos. 14.5, 6. I will be as a dew unto Israel, he shall grow as the Lilly and cast forth his roots as Lebanon, his branches shall spread and his beauty shall be as the Olive tree, and his smell as Lebanon. Which shews how Christians grow by all wayes of growth, upward and downward, in root, branches, and fruit; and this fruit eminent in fairness and sweetness, as the Olive tree, as Lebanon. Though the body of a picture doth not grow, yet the body of a li∣ving man doth, and so doth the body of Christ, and every member thereof, that is truely of the body, not tyed thereto by an outward pro∣fession onely, but closely knit by a real union, as is expressed by the Apostle in two places, Eph. 4.15, 16. Col. 2.19. in both which places he shews the manner of spiritual growth in the Mysticall Body of Christ, by proportion of the growth of Members in the Nat ral Body. Christ is the Head, from whom the whole Body fitly joyned together, and compacted by that which e∣very joynt supplieth according to the effectuall working in the measure of every part, maketh in∣crease to the edifying of it self in love.i Chri∣stians by a spirit of faith are united to Christ, as an head; and by a spirit of love to one another, as members; from which union flows a commu∣nion both with Christ and one another, and from thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a supply, or demonstra∣tion of nourishment, and also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an energy or effectual working, and from all a growth and in∣crease, even with the increase of God, a mighty and great increase, according to the Scripture phrase. Thus you see that true Christians, do grow,

and if ever you would approve your selves Disciples indeed, members of Christs Body, and planted in his house, you must grow likewise; it is but a sad sign of hypocrisy, when there is no proficiency.k For certain, he is not good, who hath no mind to be better; he is stark naught, that desires not to be as good as the best. That's the first Consideration.

(2.) Consider, that the highest Christians stand in need of further growth and proficiency. Its true,l he that hath the least grace and ac∣quaintance with Christ, hath enough to make him thankefull, but he that hath the most, hath not enough to make him idle. So long as there is want there should be growth; now grace is not given out at once, but by degrees, where grace is truly wrought, yea gotten to some good degree, yet there is something lacking, till grace be perfected in glory, 1 Thes. 3.10. Here we are in a state of growth and progress, not of rest and perfection, all our present perfection is but an unwearied study, and constant endeavour to go on towards perfection, as them Father speaks.n Christ sayes in his last prayer to his Father, John 17.26. I have declared unto them thy Name, and will declare it; and to Nathaniel, John 1.50. Believest thou? thou shalt see greater things than these. There is more to come, and therefore we should not rest in present experi∣ences. He were a foolish builder, who would rest in the middle of his work, and, because the foundation is laid, never mind the super structure: and they are no wise Christians, who content themselves that they are built upon the founda∣tion

of the Apostles and Prophets, and do not take care to grow into an holy Temple in the Lord, Ephes. 2.20, 21. As we must not alway stick in principlss, but go on to perfection: so those, who have made the greatest progresse, will find cause (by reason of what is still lacking in them) of making further proficiency, till they come to be perfect men and women, and reach the measure of the stature of the fulness of Christ, Ephes. 4.13. Even Paul (as you heard before) did not count that he had attained, but saw a need of pressing forward, Phil. 3. and then surely much more we. That's the second Consideration.

(3.) Consider, that this is the duty of every Christian. It is not enough that you have grace and knowledge, but you must grow in grace, and in the knowledge of our Lord and Sa∣viour Jesus Christ; so you are required to do, 2. Pet. 3.18. It is not enough that you be in Christ, rooted in him, but you must grow up into him in all things, and be built up in him, Ephes. 4.15. Col. 2.7. The Christian must be like the Crocodile, that (aso some affirm) grows as long as it lives, and ceaseth to be when it ceaseth to grow.p Christianity knows no Enough, the degrees of a Christians grace, and knowledge of Christ, must be like numbers, the highest whereof being numbred, a higher than that may yet be named. The Motto of every Christian should be that of Charles the fifth,q Plus ultrà, ac∣counting that there is More yet beyond to be attained unto. We are never gotten far enough, till we are gotten home, nor must we ever cease growing, till we grow into heaven. If perfection

be our pattern, proficiency is our duty.r Jesus Christ himself grew when he was upon earth, we read not that he grew in grace, but we read that he grew in knowledge, Luke 2.40. He grew in wisdom, and stature; the meaning is, his human capacity was enlarged by degrees, according to his progress in age and strength, for in all things he was like us except sin; and our reason is ripen∣ed, and perfected together with our age. Now, Christians must be conformed to Christ in all things, and grow in grace and knowledge, as he grew in wisdom. That's the third Considera∣tion.

(4) Consider, that it is such a Duty, as hath much profit, or dammage, entailed upon the ob∣servance, or neglect, of it.

(1.) There is much profit redounds to them who put in practice this duty of growing in grace and in the knowledge of Christ, for (besides their present honour in the sight of others, and comfort in their own bosoms) it will add to their Crown and Glory hereafter.s If any shall follow the Lamb, in whiter and larger robes of glory than others, they are those, whom he hath adorned most with the robes of grace here. If any shine brighter than others in heaven, they shall be those, who have been brightest in grace upon earth. Though glory be not bestowed for any merit in grace, yet I see no inconvenience to hold, that 'tis bestowed according to the proportion of grace. If the more grace a Saint hath, the more he be fitted for glory, then the more grace he hath, the more (it is likely) he shall be filled with glory; The more the soul is widened with grace, the more

capacious will it be of glory; The heaviest Crowns are fittest for the strongest heads.

(2.) On the other side, there is no small dammage redounds to such as neglect to grow, and increase.t There is no such thing in Re∣ligion, as a saving Trade of godliness; some men in their worldly Trade can say at the years end, that they have neither got nor lost, but you can∣not say thus at the days end, that you are in the evening neither better nor worse than you were in the morning. We are like those, who are upon a swift stream, if they let their Oar misse its stroke, they are driven back again; like those who are go∣ing up a sandy hill, who sink lower, if they get not up higher.u In the wayes of God, not to make proficiency is to decline, not to go forward is to go backward. There is no standing at a stay in Christianity,x Either we ascend or descend, and if we attempt to stand still, we must needs fall down. The grace which a true Christian hath will soon be less, if he add not to it, and that which a hypocrite seemed to have will be none at all, if he stick in that condition. Hypocrisy (without repentance) will end in Apostacy.y We cannot keep that which we have received, if we do not labour to increase it; He that would not improve his Talent, lost it, Mat. 25. so here, we wast and consume what we have, if we do not improve it. There are no stinted Trees in Christs Garden, if they leave off to grow, they prove do••∣ted, or rotten Trees. An active nature, such as mans is, must either grow worse, or better; there∣fore we should be careful of the increase of grace, as we would be cautions of the loss of grace. Where∣fore

(to conclude this) As you would be Christians indeed; As you would answer the imperfection of your present condition; As you would be obedient to the command of God; As you would not lose that which you have wrought, but receive a full reward; labour to grow in grace, and in the knowledge of our Lord Jesus. Thus let it be a progressive know∣ledge in respect of your selves.

Sect. 2.

(2.) IN respect of others. Do what you can for propagating the knowledge of Christ unto others. To help this forward a little, consider,

(1.) That if you are Christ••ans indeed, you will do it. There is nothing more covetous, or prodigall than grace is, a Saint loves to be re∣ceiving from God, and imparting unto others.z The nature of grace is too manifest it self, and by that means to allure others, and gather to its own quality. It is set forth in Scripture by the names of Light, which shines abroad; of Ointment, and Perfume, which cannot be hid; of Leaven and Salt, which deriveth its own nature, and relish upon a whole lump. Therefore the Holy Ghost was given in Tongues, fiery Tongues, and a rushing wind, all which have a quality of self manif stati∣on, & notifying themselvs to others.a The whole country fareth the better for arich Cristians, he keepeth open House, the more he hath the more he gives he labors to make all like himself, his bonds

only excepted. The lips of the righteous feed many, sayes Solomon, Prov. 10.21. David promiseth, upon his own experiencing Gods mercy to him∣self, to teach Transgressors his wayes, Psal. 51.13. and so he did, Psal. 34.8, 11. O taste and see that the Lord is good. Come yee children, hearken unto me, and I will teach you the fear of the Lord. As soon as Andrew had met with-Christ, he found out and brought his brother Si∣mon to him, John 1.40, 41, 42. As soon as Philip was called to Christ, he found out Na∣thaniel, and brought him to Christ also, verse 43, 45. When the Woman of Samaria had met with Christ, she went and called her friends and neighbours out of the City, to come to him, John 4.28, 29, 30. Nor can it be otherwise,b for the love which they bear to Christ, constrains them to do all they can to enlarge his Kingdom; and the love they bear to their neighbours, makes them do all they can to further the good of their souls. Consider further,

(2.) You shall be no losers in so doing; for, besides the glory which redounds to Christ (whose honour, as King of Saints, is in the mul∣titude of Converts, as an earthly Kings is in the multitude of his Subjects, Proverbs 14.28.) it will tend much to your own benefit, and advan∣tage, and that both in grace here, and in glory hereafter. (1.) In grace here, There is no better way to grow in grace, and the knowledge of Christ your selves, than by communicating what you have unto others.c The more you draw unto the knowledge of Christ, the more will your own knowledg of him increase, Rom. 1.11.12.

This is like casting of seed into the earth, which brings it back again with great increse. Because God knew Abraham would make good use of that which he knew, for the instruction of his Family, therefore he would hide nothing from him, Gen. 18.19. (2.) In glory hereafter; for being employed as Instruments in carrying on this highest and noblest of works, the converting of men, and so saving their souls from death, and hiding a multitude of sins, James 5. ult. they shall receive the greater recompence of reward, Dan. 12.3. They that turn many to righteous∣nesse shall shine as the Stars for ever and ever. Let these considerations move you to set upon this work, in those ways whereby it is most like∣ly to be accomplished. Now, though there are some wayes which are peculiar to some particu∣lar persons, yet there are others common unto all Christians. The Ministers of the Gospell are to disperse the knowledge of Christ by preaching, that the sweet savour thereof may (through the good hand of God upon them) be manifested in all the places whither they are sent, to the attracting and drawnig of Souls to come in unto him, 2 Cor. 2.14. Magistrates are to do it by their authority, providing Orthodox Ministers for the work forementioned, and en∣courageing them in it. Thus did Jehosaphat 2 Chron. 17.8, 9. and Hezekiah, 2 Chron. 30.22. Learned men are to do it by their pens, record∣ing, and transmitting to posterity the truth, as it is in Jesus. Rich men are to do it by their purses, who are to honour the Lord with their Substance, Prov. 3 9. nor can they do it better,

than by employing what they have to further the propagation of the Gospell, for the increase of the knowledge of Christ, among the Sons of men. But besides these, there are three things, which all Christians may, and ought to do to∣wards the progresse of the knowledge of Christ, among others, and I advise all, into whose hands this shall come, that, upon the former conside∣rations, they would seriously mind the doing of them. 1. The first is Prayer. This is Primus vagitus infantis Christiani, the first cry of an Infant Christian, nor is he a child of God, who is no acquainted with it. Now look that one strain in your Prayers sound this way, That the Lord of the harvest, would send forth labourers into his harvest, Mat. 9.38. That he would give pastors after his own heart, to feed his people, with knowledge and understanding, Jer. 3.15. That he would ••pen unto them whom he sends forth, a door of vtterance, that they may speak the mysterie of Christ boldly, as they ought to speak, Col. 4.3, 4. Eph. 6 19, 20. That they may be delivered from unreasonable men, who believe not, and their ser∣vice may be excepted of the Saints, 2 Thes. 3.2. Rom 15, 30, 31. That a great do••r and effectu∣all may be opened among their people, though they have many adversaries. 1 Cor. 16.9. That they may come in the fulnesse of the blessing of the Go∣spell of Christ, Rom. 15.29 and the savour of his knowledge may be manifested by them in every place, 2 Cor. 2.14. That thus thed King∣dome of Christ may come, Mat. 6.10. and his Gospell run and be glorified, 2 Thes. 3.1. and his way may be known upon earth, his saving

health among all Nations, Psal. 67.2. and the Earth may be filled with the knowledge of the Lord, as the waters cover the Sea, Isaiah 11.9. This is one excellent way. 2. The second is I struction. Let those who know Jesus Christ themselves, teach the knowledge of him to others, as they have ability and opportunity, especially their Families, Friends, Relations, and Neigh∣bors. Instruct the ignorant in the ways of Christ, admonish the unruly, who wander from him, and stand out against him; encourage the towardly, support the weak, comfort the feeble minded, 1 Thes. 5.14. Tell those, with whom you have to do, how good the Lord is, what he hath done for your souls: tell them of Christs unsearchable riches, his infinite love, the great things which he hath done, and suffered for poor sinners, their misery without him, their happinesse in him, and perswade them to come in to him, and close with him, and taste how good and gracious he is, Psal. 66.16. Psal. 34.8. that's another way. 3. The third is Example; the good conversation of Christians do notably adorn the doctrine of God our Saviour, Tit. 2.10 and win such as are without to professe the same Gospell, and em∣brace the same Christ with themselves, 1 Pet. 3.1. whereas their evill conversation opens the mouths and heardens the hearts of evill men a∣gainst Christ, and his wayes, Rom. 2.24. 2 Pet. 2.2. Look then, That your conversation be such as becometh the Gospell, Phil. 1.27. That you be blamless, and harmless, the Sons of God without rebuke in the midst of a crooked, and perverse Nation, shining as lights in the world, Phil. 2.15.

That you deny ungodliness, and worldly lusts, and live soberly, and righteously, and godly in this pre∣sent world, Tit. 2.12. That as he which hath called you is holy, so you be holy in all manner of conversation, 1 Pet. 2.15. Take heed that your lives be not contradictory to your prayers, lest you pull down with the one hand more than you build with the other; but let all go together, fervent prayers, solemn instructions, and an holy life, whereby you may become hopefully in∣strumental for propagating the knowledge of Christ unto others. Thus look that your know∣ledge of the love of Christ be not only Affectio∣nate and Effectual, but also Progressive in those two particulars which have been mentioned. And this is all which I have to say by way of Direction in this point of knowing the love of Christ.

Notes

• Direct. 3. That it be a progres∣sive know∣ledge.
• In respect of our selvs
• c

  Nunquàm justus ar∣bitratus se comprehen∣dissè, nun∣quàm dicit, satis est, sed sempèr esurit, si∣tit{que} justi∣tiam, it a ut si sempèr viveret, sempèr quan∣tum in se est, justior esse con∣tenderit, sempèr de bono in me∣lius profi∣cere totis viribus co∣naretur, Bern. Ep. 252. pag. 262.
• d

  Mant. on Jude, pag.
• e

  Godwins Christian growth, p. 57. Car. on Job. vol. 7. pag. 397.
• f

  Alciat. Embl. 36. pag. 177.
• g

  Schrevel. Comment. in Virg. Aeneid. l. 7. p. 666 Plin. Nat. hist. lib 16 cap. 40. p. 491. Erasm. Adag. p. 181, 195. Schrevel in Pers. Sat. 1 Casaub. in Pers. p. 87.
• h

  Filius 60 annorū ad senectu∣tem, filius 70 annorū ad canitiē pervenit. Buxt. Lex. in verbo (Seib) Tayler. capit. patr. cap. 5. p. 32 Caryll. on Job, v. 5. p. 32. ex Diu.
• i

  See Bish. Reynolds on Hos. 14. Ser. 5. p. 42 to 50. where this place is largely o∣pened.
• k

  Minimè pro certo est bonus, qui melior esse non vult, & ubi in∣cipis nolle fieri meli∣or, ibi etiā desinis esse bonus, Ber. Epist. 91. p. 230.
• l

  Jenk. on Jude p. 162.
• m

  Indefes∣sum profi∣ciendi stu∣dium, & jugis cona∣tus ad per∣fectionem, perfectio reputatur, Bern. E∣pist. 253. p. 262.
• n

  Mant. on Jude p. 120.
• o

  Arist. de Hist. A∣nim. lib. 5. cap. 33. Franz. Hist. A∣nim. sacr. p. 199.
• p

  Jenkins on Jude p. 162.
• q

  Rivet on Hos. p. 653
• r

  Mant. on Jude pag. 121, 123.
• s

  Jenkins on Jude p. 165, 166
• t

  Gurnals Christian Armour, Part 3. pag. 694.
• u

  In viis Domini non proficere est deficere, non progre∣di est re∣gredi, Bal∣duin in Eph. (mihi) p. 175.
• x

  Aut a∣scendas, necesse est, aut descendas; si attentas stare, ruas necesse est, Bern. Epist. 91. p. 230.
• y

  Mant. on Jude p. 118, 119.
• In respect of others.
• z

  Reyn. on Hos. 14. Ser. 5. p. 41
• a

  Jeak. on Jude, pag, 164
• b

  See Hil∣dersham on the 4th. of John Lect. 49. which is all on this sub∣ject.
• c

  Hildersh. ubi suprà.
• d

  Bishop Taylors Grand. Exempl. p. 359. Dr. Hamon Plact Cat. p. 310. 4^o.