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THese words are a branch of the Apostles Prayer for the Ephesi∣ans,* 1.1 begun at the fourteenth Verse, and reaching to the end of the Chapter; made indeed upon design, but a holy and good one, viz. To prevent their fainting at his present tribulations for the Gospel, v. 13.14. I desire that you faint not at my tribulations for you, which is your glo∣ry. For this cause I bow my knees unto the Father
of our Lord Jesus Christ, &c. And because he knew, that the experimental knowledge of the love of Christ, would be a special means to keep them close to Christ and his Truth, notwith∣standing all discouragements; therefore, among other things, he prayes, That they being rooted and grounded in love, might be able to compre∣hend with all Saints, what is the breadth, and length, and depth, and height, And (as it is in the Text) to know the love of Christ, which pas∣seth knowledge; which love, duly and rightly taken in, would tend to their establishment, as good rooting doth to a Tree and a firm founda∣tion to a Building: for so the wordsa 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rooted and grounded (in the 17th. Verse) do import.
* 1.3BUT I come to the words themselves, and I meet with several readings and interpre∣tations of them among Expositors, which I shall mention, and pitch upon that, which I conceive most agreeable to the Apostles meaning in this place.
(1.) The Syriack Translation (as I find it rendred byb 1.4 Tremelius) runs thus, That you may know the greatness of the love of Christ. This is good, those two words (passing knowledge) being supplyed by one word (greatness:) yet
it seems to be defective; for (according to the sense of this place) there is not only a positive, but a superlative greatness in the love of Christ, an exceeding greatness, as is expressed concern∣ing Gods Power, Eph. 1.19.
(2.) The vulgar Latine runs thus, Scire eti∣am supereminentem scientiae charitatem Christi: which Erasmus (from the ambiguity of the word scientiae, being both the Genitive and Da∣tive Case) is doubtful how to paraphrase, whe∣ther according to the Dative Case, To know the love of Christ, which is greater than can be known; or according to Ambrose, which excelleth, or hath the preheminence of our knowledge; or else, according to the Genitive Case, To know the ex∣cellent love of the knowledge of Christ:c 1.5 but he enclines to this latter sense, as most agreeable to the Greek. Of this Reading I shall speak more under the next Head: and in the mean time I have this to say against Erasmus his drawing of the Vulgar Translation to this sense, That I much question whether it be agreeable to the mind of that Interpreter, whoever he was: for its likely, if he had intended any such thing, he would have otherwise placed the words, not Scire supereminentem scientiae charitatem Chri∣sti, but Scire supereminentem charitatem scientiae Christi. Besides, the great Patrons of this Trans∣lation, (I mean the Papists) carry the sense quite another way, at least those which I have seen, as Dion, Carthus, Estius, Tirinus, A La∣pide, of whom more afterwards.
(3.) The next Reading, is that which was even now mentioned, Ʋt{que} sciretis eximiam
dilectionem cognitionis Christi, And that you may know the excellent love of the knowledge of Christ; Nor is Erasmus single in owning of it.d 1.6 Beza fathers it upon Hierome.e 1.7 Heinsius contends stiffly for it, and expounds it to this sense, That the Apostle prayes for their knowledge, and under∣standing of that excellent, transcendent, and un∣speakable love, which Christ exhibits and declares to the Sons of Men, when he calls them to the knowledge of himself.f 1.8 Vorstius is not against it, and expounds it to the same sense.g 1.9 Grotius allows it, and gives this sense of it, That they might know, that is, experience in themselves that love of God and their Neighbour, which ari∣seth from the knowledge of Christ: He tells us of a M. S. in which the words are thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and sayes, that it seems there were some Copies in Hierome's time, which had it thus, because he so expounds it. And our English Annotator, who treads in his steps, (Dr. Hammond) makes mention of a M. S. of the Kings, wherein the words are so placed. And indeed if the words were so read in all, or the most Copies, it were indisputably on their side; but seeing it is other∣wife, I crave leave to dissent, and (reserving all due reverence to the learned Authors fore∣mentioned) to conclude with Beza,h 1.10 That
those who go this way, do but in vain trouble them∣selves to produce an obscure sense of the words, not without a more violent transposition than can be well admitted, especially seeing they may be car∣ried without any straining, to a better sense another way.
(4.) Another Reading is that of Ambrose, who renders it, Scire etiam supereminentem sci∣entiam charitatis Christi, as if it were not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; And thus Augustine reads it in his 120th. Epistle, (mihi) p. 697. To know the transcendent knowledge of the love of Christ: But this requires a greater mutation of the words than the former, to make it good; nor do I find, or hear of any Original Copy to countenance it, as the other hath. Besides this, Augustine mentions it only in transitu; and though Ambrose thus renders the words, yet his Comment is wholly agreeable to the sense I aim at, if it were his, (which yeti 1.11 many learned men do question.) I shall produce instances from him afterwards, and in the mean time shall leave this, and come to that which I conceive to be the main.
(5.) In the last place therefore, Beza reads the words thus, Cognoscere charitatem illam Christi omni cognitione superiorem, which our English Translatours follow, and render it as you read, And to know the love of Christ which passeth knowledge. Now from this Translation (which is so generally known, and received a∣mong us) I am not willing to recede without just occasion, which not finding as to this place, I shall cloze with it, and give you that which I
conceive to be the true and proper sense, and meaning of the words.
* 1.12THE Apostle prayes, That they might know,) that is,k 1.13 not by a bare notional, but affectionate knowledge, such as is accompa∣nyed with desire, approbation and love;l 1.14 by an experimental knowledge;m 1.15 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 1.16 others to God in Christ;o 1.17 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 1.18 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 1.19 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 1.20 〈 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 1.21 Nor are there wanting such as countenance this exposi∣on;t 1.22 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 1.23 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 1.24 where he may find their sense in their own words.
Among these,x 1.25 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 1.26 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 1.27 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 1.28 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.
* 1.29They 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 1.30 know the things that are freely given them of God, andc 1.31 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 1.32 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 1.33 admired as much as apprehended: and there∣fore I thinkf 1.34 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 1.35 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 1.36 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 1.37 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 1.38 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.
BY this time I hope you perceive the Apo∣stles meaning. He prayes,* 1.39 that these E∣phesians might know, that is, know more, with more clearness, certainty, experience and assu∣rance of the love of Christ; that singular, emi∣nent, excellent love, which yet in it self is so great, that it is without the reach of humane understanding, even that which is most sancti∣fied, to comprehend it fully in the dimensions of it.
Having given you this account of the words,* 1.40 the Observations which I might draw from them are three.
That the love of Jesus Christ to mankind, is an exceeding great, and incomprehensible love.* 1.41 It is called love passing knowledge.
The knowledge of this love, and improvement therein, ought to be the study of every Christian in this life.* 1.42 The Apostle prayes for it, as that which they should long and labour after for themselves.
Acquaintance with Jesus Christ in the great∣ness of his love, is an excellent help to stedfastness in the profession of the Gospel, amidst all the diffi∣culties and discouragements of the world.* 1.43 That is the ground of his prayer.
It is the first of these which I mainly intend; yet in the handling of this, I shall have occasion to speak something of the other two.
The cohe∣rence of the Text with the Verses foregoing.
Radicati propper a∣gricultu∣ram, fun∣dati prop∣ter aedifi∣cationem. Aug. Epist. 120. (mihi) p. 697. Duae simili∣tudines, quas adhi∣bet, expri∣munt quàm firma, & constans debeat esse in nobis charitas; Paulus vult cam penitùs animis nostris infixam esse, ut sit quasi benè fu••datum aedificium, & profunda plantatio. Calv. in loc.
The seve∣ral Read∣ings.
Ut cog∣n••scatis magnitudi∣nem cha••i∣tatis Chri∣sti. Trem.
Posterior sensus ma∣gis quadrat. ad Graecum sermonem. Eras. in loc.
Hiero∣n••mus in∣terpretatur, eximiam dilectio∣nem cogni∣tionis Ch••i∣sti. Bez. in loc.
Det & vobis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inquit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut intelligatis excellen∣t••m, at{que} superemi∣n••ntem amorem il∣lius cogni∣tionis Chri∣sti. Hoc est qu••m, cùm ad cogniti∣onem sui nos voca∣vit, exhi∣buit, ac de∣claravit nobis Chri∣stus. Heins. in loc.
In his verbis potest esse trajectio, quasi dicat Apo∣stolus, excellentem Dei charitatem in ipsâ Christi cognitione, quae nobis contigit, elucere. Vorst. Schol. in loc.
Summam illam dilectionem, Dei scilicet, & proximi, quae ex cognitione Christi oritur. Grot. in loc.
Quidam in hoc explicando loco frustrà se torserunt, ut Hieronymus, qui interpretatur eximiam dilectionem cognitionis Christi, obscuro sensu, & trajectione ità violentâ, ut admitti certè non possit. Beza in loc.
Bellar. de script. Eccles. p. 64. Geth. Pa∣trolog. p. 281. Rivet. Crit. Sacr. lib. 3. cap. 18.
The mean∣ing of the words.
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.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hic est in semet expe∣riri. Grot. in loc.
Ut possitis scire, id est, animo complecti, & pro dignitate aestimare charitatem Christi. Estius in locum.
Chari••otem Christi, & Dei Patris eandem intelligo Rolloc. in locum.
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.
Post Dei Patris infinitam, & incomprehensibilem cognitionem, & in••narrabilem clementiam, Christi quo{que} agnoscere nos vult charitatem. Ambros. in loc.
Charitatem Christi, quam exhibuit nobis. A Lapide in locum. Quâ nos dilexit. Est. in loc.
Vid. Leigh's Crit. Sacr. in verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
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.
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.
Omnem superat cog∣nitionem, nempè hu∣manum, at∣{que} adeò Angelicam. Zanch. in loc.
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.
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.
Haec Graecorum expositio est, eadem∣{que} facilis, perspicua, ut non sit opus aliorū duriores, & minùs probabiles interpreta∣tiones hùc adferre. Estius in loc.
Dr. Ham∣mond on the place.
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.
1 Cor. 2.12. Rom. 5.5.
Quis{que} spiritu Dei fretus pro modulo suo tantum percipiat quantum est satis ad salutem. Bez. in loc.
1 Cor. 13.12.
2 Thes. 1.10.
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.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theoph. in loc.
Nullus sapiens est adeò in hâc vitâ, qui possit perfectè lantam charitatem considerare, sed in futuro saeculo scietur haec charitas. Ansel. in loc.
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.
Phil. 4.11. That perfection of holiness, that ac••ompanieth the estate of the resurrection Trap.
The sense of the A∣postles Prayer.
The Ob∣servations raised.
(1.)
(2.)
(3.)