Lectures Upon Philippians, Lectures · Chapter 3 · Lecture 57
LECTƲRE LVII.
PHILIP. 3. Verſ. 10.
That I may know him, and the vertue of his reſurrection, &c,
NOw the Apoſtle goeth forward, and ſheweth other reaſons why he renounced all his owne merits as loſſe and dung, and reioyced only in Chriſt Ieſus, 1. as we hauehave heard he did ſo, that hee might gaine the righteouſneſſe of Chriſt by faith: that was the firſt and principall gaine that he reckoned vponupon by doing ſo. 2. He did ſo for other aduantages that he reckoned vponupon by doing ſo: as …. he did ſo that he might know Chriſt: 3. That he might know the vertue of his reſurrection: 4. That hee might know the fellowſhippe of his afflictions, and be made conformable vntounto his death: 5. That he might attaine vntounto the reſurrection of the dead. What is the reaſon then why the Apoſtle hauing cauſe of confidence and reioycing in the fleſh, and in things without Chriſt, doth renounce all things without Chriſt, and reioyce only in Chriſt Ieſus? The reaſon is, becauſe reioicing in the fleſh, and in things without Chriſt is vnprofitable, and hurtfull; and contrariwiſe the renouncing of all things without Chriſt, and reioycing onelyonly in Chriſt Ieſus is moſt profitable. Why, what profit comes thereby? 1. Chriſts righteouſneſſe which is by faith: 2. The knowledge of Chriſt: 3. The knowledge of the vertue of his reſurrection: 4. The knowledge of the fellowſhippe of his afflictions &c. 5. The attaining vntounto the reſurrection of the dead. All theſe vantages the Apoſtle reckoned vponupon to follow his renouncing of all things without Chriſt, and his reioycing onelyonly in Chriſt Ieſu…. For ſo he ſaith, that he iudgeth all things loſſe and dung that he may winne Chriſt, and may be found in him &c. as if theſe things could not be vnleſſe he ſhould do ſo. All which vantages doe ſo follow the renouncing of all confidence in the fleſh, and reioycing onelyonly in Chriſt Ieſus, as that theſe foure laſt doe iſſue and ſpring out of the firſt. For being iuſtified by faith in Chriſt Ieſus, wee know Chriſt, we know the vertue of his reſurrection &c. Theſe being fruits iſſuing and growing out of that righteouſneſſe which is through the faith of Chriſt. Thus much for the generall drift and meaning of theſe words.
Now for the more particular opening of theſe words, wee muſt know, that by the knowledge of Chriſt is here meant not ſuch a knowledge as wherby we are able to talke of Chriſt, of his birth, of his life, of his doctrine, of his death and paſſion &c. but ſuch a knowledge as whereby we feele and proue in our ſelues, and in our owne ſoules that hee is indeed our redemption, our reconciliation, our ſaluation, and whatſoeuer elſe we hauehave heard, or read, or belieued of him in the Scriptures: not a contemplatiue & knowing knowledge of Chriſt, but a liuely and experimentall knowledge of Chriſt in our owne ſoules. Againe, by the vertue of Chriſt his reſurrection the Apoſtle meaneth that regeneration; i. that dying vntounto ſinne, and liuing vntounto righteouſneſſe which is wrought in vsus by the power of his reſurrection. 3. By the fellowſhippe of Chriſt his afflictions, the Apoſtle meaneth that partaking which Gods Saints hauehave with Chriſt, of his afflictions for the glorie of Chriſt, and the good of the Church, and their owne conformitie vntounto the death of Chriſt. Laſtly, by attaining vntounto the reſurrection of the dead, the Apoſtle meaneth that eternall weight of glory in the heauens which onelyonly they obtaine that in this life know Chriſt by experience in their owne ſoules, and by the power of his death and reſurrection die vntounto ſinne, and liue vntounto righteouſneſſe, and conſtantly endure ſuch afflictions as the Saints of God are partakers of, that ſo they may be conformable vntounto the death of Chriſt, who was conſecrated through afflictions. The ſumme of all is this, the Apoſtle tells the Philippians, that he hath no confidence in his merits or workes, but onelyonly reioyceth in Chriſt Ieſus, that ſo he may be iuſtified before God by Ch…iſt his righteouſneſſe; and that being iuſtified by his righteouſneſſe through faith in his name, he may know Chriſt by a liuely feeling of him in his owne ſoule, and may by the power of his reſurrection die vntounto ſinne, and liue vntounto righteouſneſſe, and may conſtantly with Gods Saints ſuffer ſuch afflictions as Chriſt hath ſuffered, and may be made conformable vntounto Chriſt his death, and at length may be receiued into that glory which is prepared to be ſhewed in the reſurrection of the iuſt. Thus then yee ſee that both theſe are the fruits of the righteouſneſſe of faith, and that both the righteouſneſſe of faith, and theſe fruits iſſuing out of it are all vantages which the Apoſtle counteth he hath hy renouncing all confidence in the fleſh, and reioycing onelyonly in Chriſt Ieſus. Now let vsus ſee what obſeruations we may gather hence for our vſe.
That I may know him] This is one end wherefore the Apoſtle would bee found in Chriſt hauing his righteouſneſſe through faith, and conſequently wherefore he renounced all his owne merits and works, and onelyonly reioyced in Chriſt Ieſus, euen that he might know Chriſt. For why iudged he his owne righteouſnes to be but loſſe and dunge? That he might winne Chriſt, and be found in him not hauing his owne righteouſneſſe, but the righteouſnes of Chriſt through faith. And why would he be found in Chriſt his righteouſneſſe through faith? that he might know Chriſt. This is the fruit of the righteouſnes of faith, and both of them are vantages which follow the renouncing of all confidence in the fleſh, and the reioycing in Chriſt Ieſus. But what? Did not Paul know Chriſt? Had he preached Chriſt ſo many yeares, & yet knew not Chriſt? Had he planted ſo many Churches in the faith of Chriſt, and yet knew he not Chriſt? For anſwer herevnto; (to omit that knowledge which is by viſion in heauen, when we ſhall ſee him face to face) we muſt vnderſtand that there are two ſorts of knowledge of Chriſt here on earth: the one, a contemplatiue and knowing knowledge, .i. ſuch a knowledge as whereby we know that Chriſt is the onelyonly begotten ſonne of God, that he was ſent into the world to ſaue ſinners, that he was crucified, that he died, that he was buried, that he was declared mightily to be the ſonne of God by his reſurrection from the dead, that he was highly exalted, and had a name giuen him aboue eueryevery name &c, and whatſoeuer elſe the ſcriptures of God doe ſtorie of him. Such a knowledge of Chriſt was that which the Samaritans had by the ſaying of the woman, which teſtified of him, ſaying,Ioh. 4.39. he hath told me all that euer I did: and ſuch a knowledge the Phyſitian hath of his phyſicke, and the vertue thereof by relation of others, and by reading in his bookes. The other knowledge of Chriſt is an experimentall and feeling knowledge of Chriſt, whereby we feele & know in our own ſoules that he is ſuch a one as the ſcriptures deſcribe him to be, that he is made of God vntounto vsus wiſdome, and righteouſneſſe, ſanctification, and redemption, that he died for our ſinnes, and roſe againe for our iuſtification. Such a knowledge of Chriſt was that which the Samaritans had when they had heard Chriſt themſelues,42. and ſo knew that this was indeede the Chriſt, the Sauiour of the world: and ſuch a knowledge of Salomons wiſdome and proſperitie the Queene of Sheba had when ſhee had ſeene it with her eies, and heard it with her eares; and ſuch a knowledge the Phyſitian hath of his phyſicke, and of the vertue thereof, when he hath had experience of it in himſelfe. Now when the queſtion is here asked, whether Paul did not know Chriſt, becauſe he ſaith, that I may know Chriſt, we muſt vnderſtand that the Apoſtle doth not here ſpeake of the former ſort of the knowledge of Chriſt: for it is out of all queſtion that he that had preached Chriſt among the Gentiles ſo many yeares, that had planted ſo many Churches in the faith of Chriſt knew whatſoeuer the ſcriptures of God did witneſſe of Chriſt. But the Apoſtle here ſpeaketh of that experimentall and feeling knowledge of Chriſt, whereby we feele and know in our own ſoules that ſuch as the ſcriptures deſcribe him to be ſuch he is vntounto vsus. What then? Had not the Apoſtle this experimentall and feeling knowledge of Chriſt? It is not to be doubted but that this holy and elect veſſell of God had this ſame feeling knowledge of Chriſt Ieſus. How then would he be found hauing the righteouſneſſe of Chriſt which is through faith, that he might know Chriſt? It is not ſimply meant that he would be ſo found that he might hauehave that feeling knowledge of Chriſt, but that he might grow vp daily more and more with all godly increaſing in that feeling knowledge of Chriſt. He would be found righteous with the righteouſneſſe which is of God through faith, that he may daily grow vp with all godly increaſing in this feeling knowledge of Chriſt.
Whence firſt I obſerue what knowledge of Chriſt it is which all Chriſtians ſhould principally long and thirſt after: and that is, that they may know Chriſt with ſuch a feeling knowledge as that they feele and know by experience in their owne ſoules the infinite treaſures of wiſdome, and knowledge, and ſaluation that are hid in him for them: for this is the ſauing knowledge of Chriſt to know him not onelyonly to be a Sauiour, but to be our Sauiour. Many there are that know Chriſt to be the ſonne of God, to be the Sauiour of the world, to hauehave payed the price of mans ſinnes by his one oblation of himſelfe, and to be hee that is appointed iudge both of the quicke and dead in that day. Many there are that can and do ſpeake of his praiſes in the great congregation, that preach vntounto others the infinite treaſures of wiſdome, & knowledge, and ſaluation that are hid in him, that talke of his ſaluation from day to day, that ſpeake as if they had all knowledge, and vnderſtanding, and knew Chriſt as well as the beſt. Many I ſay ſuch there are, and I wiſh that the number of them were far greater then it is. But yet here is not all that knowledge of Chriſt that we ſhould long and thirſt after. For thus farre many come, whoſe knowledge is nothing elſe but the increaſing of their iudgment and condemnation: as the Apoſtle plainely witneſſeth where he ſaith,Heb. 6.4, 5, 6. that it is impoſſible for them which were once lightened, and had taſted of the heauenly gift &c: and likewiſe the Apoſtle Peter where he ſaith, that if they that hauehave once eſcaped from the filthineſſe of the world through the knowledge of the Lord, and of the Sauiour Ieſus Chriſt be yet againe tangled therein, and ouercome, their latter end is worſe then the beginning. By both which places it is plaine that men may hauehave a good meaſure of the knowledge of Chriſt, whoſe end notwithſtanding is death and damnation. We muſt therefore long and thirſt after a farther knowledge of Chriſt. This is the ſauing knowledge of Chriſt Ieſus, that we know that wee are the ſonnes of God, that he died for our ſinnes, and roſe againe for our iuſtification, that he is made of God vntounto vsus wiſdome, and righteouſneſſe, and ſanctification, and redemption, that he is the reconciliation for our ſinnes, that he ſitteth at the right hand of God to make requeſt for vsus; that an inheritance immortall, and vndefiled, and that fadeth not away is reſerued in heauen for vsus. To hauehave ſuch a feeling knowledge of him, as that by our owne experience in our ſoules we finde in our ſelues the fruits of his ſufferings, the comforts of his promiſes, the riches of his mercies, knowing by the teſtimonie of the ſpirit witneſſing vntounto our ſpirit, that what righteouſneſſe hee hath fulfilled for his children he hath fulfilled for vsus, what benefits of ſaluation he hath purchaſed for his children he hath purchaſed for vsus, what promiſes he hath made vntounto his children belong vntounto vsus, what ioyes he hath prepared for his children are reſerued for vsus, this is that knowledge which paſſeth all knowledge, this is that knowledge which is that ſauing knowledge, & this is that knowledge which we muſt long and thirſt after.1 Ioh. 3.14. By this knowledge it is that Iohn ſaith, We know that we are tranſlated from death vntounto life, becauſe we louelove the brethren: 5.15.and againe, We know that he heareth vsus in whatſoeuer we aske, and we know that we hauehave the petitions that we deſire of him: 19.20.and againe, We know that we are of God, we know that the ſonne of God is come, and hath giuen vsus a minde to know him which is true. How knew the Apoſtle theſe things? He felt the comforts of theſe things in his owne ſoule, his owne heart did leape within him reioycing at theſe things.
O my brethren try and examine your hearts how many of you hauehave this knowledge of Chriſt, and withall ſee and conſider with your ſelues what a longing and thirſting deſire you ſhould hauehave after this knowledge of Chriſt. The knowledge of Chriſt Ieſus euen by hearing, and by reading, and by faith is (as not long ſince we heard) the moſt excellent knowledge that is: but this experimentall knowledge of Chriſt, to know by experience in our owne ſoules that he is ſuch as by the word we beleeue him to be, this is the moſt ſweet and moſt comfortable knowledge, euen ſo ſweet and ſo comfortable as paſſeth all vnderſtanding. If yee hauehave this knowledge of Chriſt, yee are already entred in part into thoſe ioyes which are reſerued in heauen for you. If yee hauehave it not, ô thirſt after it, and giuegive your ſoules no reſt till yee come vntounto this knowledge of Chriſt. GiueGive all diligence vntounto the reading and hearing of the word of life, & pray alwaies with all manner of prayer and ſupplication in the ſpirit that yee may know Chriſt with a feeling knowledge, and with a ſweet experience in your owne ſoules that whatſoeuer yee hauehave heard and beleeued of him is moſt true.
The ſecond thing which here I note is, from what roote this experimentall and feeling knowledge of Chriſt iſſueth and ſpringeth, and that is, from the righteouſneſſe of faith. For ſo we are to vnderſtand this knowledge of Chriſt to be a vantage following the renouncing of our owne righteouſnes, and reioycing in the righteouſneſſe of Chriſt by faith, as that this vantage ſpringeth from the righteouſneſſe of faith. Hence then I obſerue that onelyonly they know Chriſt by this experimentall knowledge, who being iuſtified by faith, doe by a true and liuely faith happly the righteouſneſſe and obedience of Chriſt Ieſus vntounto themſelues. For then doe we begin to hauehave this feeling knowledge of Chriſt in our owne ſoules, when by faith we lay hold on the righteouſneſſe of Chriſt Ieſus to be iuſtified thereby; and the more ſure hold that we lay by the hand of faith on the righteouſneſſe of Chriſt Ieſus, the more wee grow vp in this feeling knowledge of Chriſt Ieſus. We beleeue, ſaith Peter vntounto Chriſt,Joh. 6.69. and know that thou art the Chriſt the Sonne of the liuing God. We beleeue, ſaith he, and know, as if he ſhould hauehave ſaid, we beleeue, and in our owne ſoules by the teſtimonie of the ſpirit witneſſing it to our ſpirit we know that thou art the Chriſt the ſonne of the liuing God. Faith then in Chriſt Ieſus is the roote whence this feeling knowledge of Chriſt commeth, and the more ſtedfaſtly we beleeue, the greater feeling of this knowledge doth the ſpirit of God worke within our ſoules. Many of vsus I feare me want this feeling knowledg of Chriſt, many of vsus that ſay & thinke that we know him, know him not by experience in our owne ſoules; many of vsus that hauehave heard and read of him, know not that he is made of God vntounto vsus wiſdome, or righteouſneſſe, ſanctification, or redemption; many of vsus know not what treaſures of wiſdome, or knowledge, or ſaluation are laid vp in him for vsus; many of vsus I feare mee feele not in our ſelues the ſweetneſſe of Chriſt, the fruits of his ſufferings, the comforts of his promiſes, the riches of his mercies; many of vsus I feare me onelyonly know Chriſt as we heare of Chriſt, and read of Chriſt, but know him not by his comfortable preſence in our owne ſoules. And what is the cauſe of all this? Surely we hauehave no roote in our ſelues; we want that true and liuely faith whence ſuch knowledge ſhould ſpring. Wee deceiue our ſelues, flattering our ſelues, and ſaying, we beleeue in Chriſt, we know Chriſt, when as we neither beleeue in him, nor know him. A ſmattering faith, and a ſmattering knowledge of Chriſt we hauehave: but a iuſtifying faith, or ſauing knowledge we hauehave none. Is then a iuſtifying faith the roote whence a feeling and ſauing knowledg doth ſpring?
Let this then teach vsus to vſe with all religious reuerence thoſe meanes which the Lord hath ordained for the begetting, and increaſing of faith in vsus, that we may beleeue, and know, and growing in faith we may grow alſo in the knowledge of Chriſt Ieſus. Let vsus with reuerence hearken vntounto the word preached, and celebrate the holy Sacraments, two ordinarie meanes which the Lord vſus…th thereby to beget, and to increaſe faith in vsus. For faith comes by hearing, as the Apoſtle witneſſeth where he ſaith, Faith is by hearing, and hearing by the word of God. Ro. 10.17.Seeing therefore wee cannot know Chriſt vnleſſe we beleeue in him, and ſeeing we cannot beleeue in him vnleſſe we heare his word preached, that we may beleeue in him, and know him, let vsus willingly flocke as doues vntounto the windowes vntounto the houſe of the Lord to heare the word preached. Againe, as by the word preached, ſo likewiſe by the vſe of the Sacraments the Lord as by meanes ſtrengthneth and increaſeth our faith in vsus. In the Lords Supper the bread is broken for vsus, giuen to vsus, we take it, and eat it, and digeſt it, and it is made one ſubſtance with vsus: the wine likewiſe is powred out for vsus, giuen vntounto vsus, we take it, and drinke it, and it is made one with vsus. All which rites and actions what elſe are they but ſo many pledges and ſeales for the ſtrengthning and increaſing of our faith in the benefits of our ſaluation pu…chaſed by the death and paſſion of our Lord and Sauiour Chriſt Ieſus. The bread that is broken for vsus in that Supper, and the wine that is powred out for vsus, they are ſo ſure pledges vntounto vsus that Chriſt his bodie was broken for vsus, and his bloud ſhed for vsus as that we ought as ſtedfaſtly to beleeue the one by faith, as we clearely ſee the other with our eyes. So likewiſe the bread and the wine that are giuen vntounto vsus by the Miniſter in the Supper, they are ſo ſure pledges vntounto vsus that Chriſt by his Spirit giueth vsus his bodie, and his bloud euen then in the ſupper, as that we ought as ſtedfaſtly to beleeue the one by faith, as we clearely ſee the other with our eyes. So likewiſe the bread which with the hand of our bodie we take, and eat, and the wine which with the hand of our bodie we take and drinke are ſo ſure pledges vntounto vsus that by faith our ſoules doe feede vponupon the bodie and bloud of Chriſt, as that we ought as ſtedfaſtly to beleeue the one by faith, as we clearely ſee the other with our eyes. Laſtly, the bread and wine which being digeſted are turned into our ſubſtance, and made one with vsus, and we with them are ſo ſure ſeales vntounto vsus that by a myſticall vnion and ſpirituall coniunction we are made one with Chriſt, and Chriſt with vsus, members of his bodie, fleſh of his fleſh, and bone of his bones, as that we ought as ſtedfaſtly to beleeue this by faith, as we perfectly know that by ſenſe. Such are the helps which we hauehave by this holy ſacrament of the Lords Supper for the ſtrengthning and increaſing of our faith. Many things yee ſee here are fully to aſſure our faith that we ſhould not doubt, but as ſurely as we receiue the bread and wine into our bodies to become wholly ours, ſo withall our ſoule receiueth Chriſt together with his paſſion and righteouſneſſe to be wholly ours, as ſurely as if we had wrought them in our owne perſons. Yea ſuch aſſurance our faith groweth vntounto by the vſe of this holy Supper, as that now we know by the powerfull operation of Gods holy ſpirit within vsus that God is in vsus indeed, and that now Chriſt is ours, and we Chriſts, and that together with Chriſt we hauehave all things, euen all the benefits of our ſaluation. And the more that our faith is ſtrengthned hereby, the more alſo is this feeling knowledge of Chriſt increaſed in vsus, ſo that together with the growth of our faith there is a growth of this knowledge. Seeing therefore this knowledge of Chriſt groweth as our faith in Chriſt groweth, and ſeeing our faith is ſo ſtrengthned and increaſed by the holy vſe of this holy Supper, let vsus ſo often as we are called vntounto this holy table prepare our ſelues with all holy reuerence and feare to the celebration of theſe holy myſteries. Great is the benefit that here we doe receiue if we eat of this bread, and drinke of this cup worthily: for then we eat ſpiritually the fleſh of Chriſt, and drinke his bloud; then we dwell in Chriſt, and Chriſt in vsus, we are one with Chriſt and Chriſt with vsus, and theſe things are ſo ſenſibly repreſented vntounto our eyes and taſte, as that our faith is fully aſſured thereof; ſo that henceforth we know by the working of the ſpirit that Chriſt is ours, together with whatſoeuer is his. But if we preſent our ſelues at theſe holy myſteries without due preparation and examination of our ſelues, we hauehave no ſuch benefit, but rather we are guilty of the bodie and bloud of our Lord and Sauiour. Proue therefore your ſelues whether you are in the faith, whether yee feele your hearts aſſured by the ſpirit of God that the puniſhment of your ſinnes is fully diſcharged in Chriſt, and that whatſoeuer Chriſt hath done pertaineth not onelyonly to others, but euen to you alſo. If you beleeue theſe things, and know theſe things, though it be not without ſome doubts, and without ſome imperfections, behold by the vſe of this Supper your weake faith, and imperfect knowledge ſhall be ſtrengthned and increaſed. But if as yet yee hauehave no ſuch faith in Chriſt, no ſuch knowledge of Chriſt, then may yee not preſume to preſent your ſelues at this holy table. The vſe of this Supper is for the confirmation and ſtrengthning of our faith, it is not for the begetting of faith in vsus, but that being begotten by the word, is by the word and the vſe of the Sacrament thus confirmed.
The laſt thing which hence I obſerue is, that if we will hauehave this experimentall knowledge of Chriſt in our owne ſoules by faith in Chriſt Ieſus, then muſt wee renounce all confidence in our owne merits and in our owne righteouſneſſe whatſoeuer. For wherefore is it that men truſt in their owne merits, and in their owne righteouſneſſe? Wherefore is it that men make reckoning to be iuſtified and ſaued by the worth of their owne workes? Wherefore is it that men grow to a phariſaicall pride and conceit of themſelues, as if they had ſomewhat in themſelues that might abide the tryall? Surely it is becauſe of the want of this feeling knowledge of Chriſt: They neuer felt in their owne ſoules the ſweetneſſe of Chriſt, the comforts of Chriſt, the treaſures of Chriſt. They know not by experience in their owne ſoules that Chriſt is all in all vntounto them: they know not what Chriſt is made of God vntounto his children. They hauehave a knowledge of Chriſt, but the knowledge of Chriſt hath not ſeazed vponupon their ſoules; and therefore they doe not know the full ſweetneſſe of Chriſt, and the full worth of Chriſt. For if they knew in their owne ſoules that Chriſt were made of God vntounto them wiſdome, and righteouſneſſe, ſanctification, and redemption, they would onelyonly reioyce in Chriſt Ieſus, and hauehave no confidence in the fleſh. But therefore they reioyce in the fleſh, and hauehave confidence in their owne workes, and in their owne righteouſneſſe, becauſe they know not Chriſt. If therefore we will know Chriſt with a ſauing knowledge, and a feeling knowledge of him in our ſelues, we muſt vtterly renounce all confidence in our owne merits, and all truſt in our owne righteouſneſſe whatſoeuer.
What ſhall we ſay then vntounto them that ſtand vponupon the merit and worth of their owne workes, and of their owne righteouſnes? Surely euen thereby they ſhew that howſoeuer they ſay they know Chriſt, yet they hauehave not this experimentall knowledge of him in their owne ſoules: for if they had, they would know ſuch infinite treaſures of all ſpirituall graces to be hid in him as that they would minde nothing without him. To conclude this point therefore, let theſe truſt in their merits, let thoſe follow their vaine delights and pleaſures, let theſe ſeeke after riches, let thoſe ſpend their whole time in the ſtudie of humane knowledge: but let vsus ſtudie to know Chriſt. If we hauehave this feeling knowledge of him in our owne ſoules, then come pouertie, come ſicknes, come famine, come ſword, come perſecution, come affliction, come aduerſitie, come what croſſe can come, our ſoule notwithſtanding all theſe is at quiet reſt, and in him we hauehave comfort enough againſt all theſe. In him becauſe we know him, we know that treaſures enow; and comforts enow are hid for vsus whatſoeuer trouble or aduerſitie we finde in the world. Let vsus therefore ſtudie to know him, and becauſe faith is the roote of this knowledge, let vsus vſe with all religious reuerence thoſe meanes whereby faith is either wrought, or confirmed. And becauſe confidence in our owne merits and righteouſnes is an enemie to this knowledge, let vsus renounce all ſuch confidence, and reioyce onelyonly in Chriſt Ieſus that we may know him &c.