Lectures Upon Philippians, Lectures · Chapter 3 · Lecture 54
LECTƲRE LIV.
PHILIP. 3. Verſ. 9.
And that I may be found in him, that is, not hauing mine owne righteouſneſſe which is of the Law, but that which is through &c.
IT remaineth now that wee ſee what it was that the Apoſtle counted vantage vntounto him, for which hee counted all things elſe in the world but loſſe and dung. It was the excellent knowledge of Chriſt Ieſus his Lord that he counted vantage vntounto him, for which hee counted all things elſe but loſſe and dung. For the excellent knowledge of Chriſt Ieſus, that hee might winne him, and that he might be found in him, hee thought all things loſſe, and iudged all things to bee dung. Where 1. let vsus ſee what is meant by the excellent knowledge of Chriſt Ieſus. 2. How all things elſe are to be iudged loſſe for the excellent knowledge ſake of Chriſt Ieſus. 3. What the excellencie and vantage is of the excellent knowledge of Chriſt Ieſus.
Touching the 1. we muſt vnderſtand that there is a threefold knowledge of Chriſt: One by the law in the old Teſtament; another by the Goſpell in the new Teſtament, and a third in heauen, when we ſhall ſee him face to face. In the law Chriſt was figured by the heauenly Manna, by the Rocke in the wilderneſſe, by the braſen Serpent, by the paſchall lambe, by the rites, and ceremonies, and ſacrifices of the law. Of his comming Iacob ſpake in the bleſſing of Iudah, Gen. 49.10. and Balaam likewiſe in his prophecie of the great proſperitie that ſhould come vntounto Iſrael, Num. 24.17. Of his incarnation, and birth of a virgin Eſay prophecied, Eſay 7.14. Of his conception by the holy Ghoſt Daniel is thought to hauehave prophecied, Dan. 9.24. Of the place of his birth Micah prophecied, Micah 5.2. Of his kingdome and gouernment Eſay prophecied, Eſay 9.6.7. Of his preaching and office as he was a Prophet Eſay alſo prophecied, Eſay 61.1.2.3. Of his infirmities and ſorowes, and of his oblation and ſacrifice of himſelfe as hee was our Prieſt Eſay likewiſe prophecied, Eſ. 53. Yea ſo full fraught with arguments touching Chriſt were both the books of Moſes, and the writings of the Prophets, eſpecially of Eſay, that in this reſpect it may be well ſaid, as I thinke,Gal 3.24. that the Law was a ſchoole-maſter to bring vsus vntounto Chriſt. So that ye ſee Chriſt might be knowne by the Law in the old Teſtament. But this knowledge of Chriſt is compared by the Apoſtle Peter, vntounto a light, or candle that ſhineth in a darke place. 2 Pet. 1.19An obſcure knowledge it is, and ſuch as in compariſon of the knowledge of Chriſt by the Goſpell, is as darkneſſe in compariſon of light The ſecond knowledge then of Chriſt is by the Goſpell of Chriſt in the new Teſtament, where we ſee plainely that fulfilled which before was prophecied of Chriſt Ieſus. There wee know not his perſon onelyonly, that he is the euerlaſting ſonne of the Father, that he is both God and man, that he is very God of very God, begotten before all worlds, & that he is very man of the ſubſtance of his mother, borne in the world; perfect God, and perfect man, ſubſiſting of a reaſonable ſoule, and humane fleſh: but there alſo we know that he came from the boſome of his father for vsus, that he made himſelfe of no reputation, and tooke on him the forme of a ſeruant for vsus, that in infirmities, and ſorowes, and ſufferings, and affections, and paſſions of the minde, and in all things he was like vntounto vsus, ſin only excepted, that he might be mercifull vntounto vsus, that hee humbled himſelfe, and became obedient vntounto the death, euen the death of the Croſſe for vsus, that he ouercame the powers of death, and roſe againe, and aſcended into heauen for vsus, that he hath paied the price for our ſinnes, and freed vsus from the bondage of ſinne, death, and the Deuill, that he as our Prieſt liueth for euer, and ſitteth at the right hand of his father to make continuall interceſſion for vsus, that he as our King continually protecteth, and preſerueth vsus, that hee as our Prophet by his word, the word of our ſaluation teacheth vsus, that in him we are accepted and beloued, that for him Gods bleſſings are ſhowred downe vponupon vsus, that he is made of God vntounto vsus wiſedome, and righteouſneſſe, and ſanctification, and redemption, that there is no condemnation vntounto them that are in Chriſt Ieſus, and that by faith in him, we are made one with him, and he with vsus: all this and much more touching Chriſt we know by the glorious light of the Goſpell which hath ſhined in our hearts.… Pet. 1.19. And this is that knowledge which the Apoſtle here calleth the excellent knowledge of Chriſt Ieſus. Excellent indeed aboue all other knowledge, and excellent euen as much as our life and ſaluation is worth. And this knowledge of Chriſt is compared by the Apoſtle Peter vntounto the day ſtarre. An excellent knowledge, and ſuch as is ſo much more glorious then the knowledge of Chriſt by the law, as is the light and brightneſſe of the day-ſtarre more glorious then the light and brightneſſe of a candle. The third knowledge of Chriſt is in heauen, when wee ſhall ſee him face to face, which is the moſt excellent knowledge of Chriſt of all the reſt. For then ſhall we ſee him as he is, then ſhall we enioy the continuall fruition of his preſence, then ſhall we ſee the name written vponupon his thigh, The King of Kings, and Lord of Lords; then ſhall that knowledge which is now onelyonly in part be fully perfited. And this knowledge of Chriſt is compared vntounto the Sunne in her brightnes, and is as much more excellent then the ſecond, as the ſecond is then the firſt. Now the knowledge of Chriſt Ieſus of which the Apoſtle here ſpeaketh, is not this laſt, nor the firſt knowledge of Chriſt, but the ſecond, which he calleth excellent, both in it ſelfe, and in reſpect of his firſt knowledge of Chriſt. For he had before a generall and obſcure darke knowledge of Chriſt by the bookes of Moſes, and the writings of the Apoſtles, being brought vp at the feete of Gamaliel: but that was nothing in reſpect of this: this was the excellent knowledge, and for this excellent knowledge ſake he counted both his former knowledge, and all things elſe to be but loſſe and dunge.
Now how all things are to be iudged loſſe and dunge for the excellent knowledge ſake of Chriſt Ieſus, that is in the next place to be conſidered. Birth, kinred, nobilitie, wealth, learning, knowledge, holineſſe of life, righteouſnes, temperance, ſobriety, and the like; euen all outward things, and all our workes whatſoeuer, are all to be iudged loſſe and dunge for the excellent knowledge ſake of Chriſt Ieſus. What then? Muſt we renounce birth, kinred, nobilitie, and the like? Muſt we make away our wealth and riches, and vow a voluntarie pouertie? Muſt we remit all care of learning and knowledge, and in ſtead thereof imbrace ignorance? Muſt we leaue of to follow after holineſſe of life, righteouſneſſe, temperance, ſobriety, and the like? Muſt we ceaſe from good workes, if we will be partakers of the excellent knowledge of Chriſt Ieſus? No ſuch matter. Paul needed not to renounce his tribe, his kinred, his noble parentage, neither was he to grow diſſolute, or negligent in the obſeruation of the commandements and ordinances of the law, that he might come to the knowledge of Chriſt. His circumciſion was commanded, his tribe and kinred were worthy prerogatiues, and his workes done according to the law were very commendable. He was not therefore ſimply to renounce, or clearely to abiure all thoſe things, but onelyonly to renounce all confidence in theſe things, if he would be a Chriſtian. Right ſo it is to be ſaid generally. Is any man noble and great by birth and parentage? So were many godly kinges of Iſrael and Iudah. But therein we may not ſecure our ſelues, as if therefore we needed to feare no euill. Is any man rich and wealthy? So was Abraham, and Lot: but if riches increaſe, let no man ſet his heart vponupon them, let no man truſt in vncertaine riches. Is any man holy, righteous, which feareth God, and aboundeth in eueryevery good worke? So were the Saints of God, therefore renowned in the holy ſcriptures: and let him that is ſuch be ſuch ſtill. He that is holy let him be holy ſtill, and he that is righteous let him be righteous ſtill. Yea let eueryevery man labour and ſtriue ſtill more and more to increaſe in all knowledge and vnderſtanding in eueryevery good thing, and in eueryevery good worke. But let no man reioyce, or put any confidence of his ſaluation in theſe things, but as it is written, He that reioyceth let him reioyce in the Lord. How then are all theſe outward things to be iudged loſſe and dunge? Certainely not in reſpect of the ſubſtance of the things, or of the good workes which are done: For the things ſuch as we hauehave ſpoken of, as honour, riches, wiſdome, learning, knowledge, and the like are the good gifts and bleſſings of the Lord thankfully to be enioyed and vſed to his glory: and likewiſe good works are commanded, and rewarded by God, and are well-pleaſing in his ſight, as the Apoſtle witneſſeth where he ſaith,Heb. 13.16. To doe good and to diſtribute forget not; for with ſuch ſacrifice God is pleaſed. It is not then in reſpect of the ſubſtance of theſe outward things, that they are to be iudged to be loſſe & dunge: but they are to be iudged loſſe and dung in reſpect of any confidence to be repoſed in them: for better it is that we wanted them, then that we ſhould repoſe any truſt or confidence in them. For beſides that they are as a ſtaffe of reede, on which if a man leane it will breake into ſhiuers, and hurt him, confidence in them doth ſtay vsus and hinder vsus from comming vntounto Chriſt, and repoſing that confidence in him which we ought to hauehave in him. Which is plainely proued by that of the Apoſtle, and that of our Sauiour which I mentioned the laſt day. For the Apoſtle maketh this the reaſon why the Iewes ſubmitted not themſelues vntounto the righteouſneſſe of God, becauſe they went about to ſtabliſh their owne righteouſneſſe.Rom. 10.3. They (ſaith he) being ignorant of the righteouſnes of God, and going about to ſtabliſh their owne righteouſneſſe, ſubmitted not themſelues to the righteouſneſſe of God. What was the cauſe of their blindneſſe and ignorance of the righteouſneſſe of God? What was the cauſe why they ſubmitted not themſelues vntounto the righteouſneſſe of God? Here it was, they went about to ſtabliſh their owne righteouſneſſe: they had a great conceit of their owne workes done according to the Law; they thought themſelues righteous by them, and therefore they cared not for comming vntounto Chriſt, nor ſought not after the righteouſneſſe of God in him. And this was the very cauſe why our Sauiour told the Phariſies, that the Publicans, and the harlots ſhould goe before them into the kingdome of God. The Phariſies had a proud conceit,Mat 21.31. and a very great confidence in their owne righteouſneſſe; inſomuch that they iuſtified themſelues aboue all other men. And therfore our Sauiour hereby giues them to vnderſtand that they are farther from the kingdome of God then the greateſt ſinners that are; becauſe there is more hope of the greateſt ſinners that are that they will ſooner come to Chriſt, and ſooner to repentance than thoſe that hauehave ſuch a conceit of their works, and ſuch a confidence in their owne righteouſneſſe by the workes of the law. Such an enemy vntounto Chriſt is confidence in any outward thing without Chriſt. It ſtaies vsus from comming vntounto Chriſt, from the knowledge of Chriſt, and from confidence in Chriſt Ieſus: for if we ſecure our ſelues, and reſt our ſelues in our ſelues we come not vntounto Chriſt, comming not vntounto him we know him not, knowing him not we repoſe not the confidence of our ſaluation in him. In reſpect therefore of any confidence to be repoſed in them, we muſt iudge them loſſe and dunge. This qualitie of confidence in them, of truſt to be made righteous by them is that that the Apoſtle diſputes againſt, and that that we muſt quite renounce. Touching all outward things therefore without Chriſt whatſoeuer I ſay vntounto you, ſet not your hearts vponupon them, ſecure not your ſelues in them, ſet not your affections vponupon them, repoſe no confidence in them. Wealth, honour, ſtrength, wiſdome, knowledge, righteouſneſſe, and holineſſe are the good gifts and bleſſings of the Lord; inioy them thankfully, and vſe them to the honor & glory of our God: but be not puffed vp with any conceit of merit or confidence in theſe things. For ho… ſoeuer they might happily ſeeme ſometimes vantage vnt… you, yet if yee become to the true knowledge of Chriſt Ieſu… ye muſt iudge them to be loſſe & dunge in reſpect of any confidence to be repoſed in them. Abound then in eueryevery goo… worke to the glory of almighty God, but repoſe no confidenc… of your ſaluation at all in any good that yee doe, but onelyonly in Chriſt Ieſus.
2. They are to be iudged loſſe and dunge in compariſon of the excellent knowledge of Chriſt Ieſus. For ſuch is the excellent knowledge of Chriſt Ieſus, that to gaine that we ſhould ſell all that euer we hauehave, nay if we looſe all that euer we hauehave we ſhould not care if we gaine that. The man yee know that is toſſed and turmoyled with the troubleſome ſtormes of the ſeas, when it comes to that that either he muſt wracke and neuer come vntounto the hauen, or elſe he muſt diſburden his ſhip of hir lading, he quickly makes his choice, and caſts all into the ſea, and counts all but loſſe in compariſon of his life. So we ſee in Pauls dangerous voyage towards Rome, when he and they that were with him were toſſed with an exceeding tempeſt,Act. 27.18.19. they lightned the ſhip, and caſt out with their owne hands the tackling of the ſhip, chooſing rather to loſe all their wares, and all that was in the ſhip, then to loſe their liues. So wee in compariſon of this excellent knowledge of Chriſt Ieſus, whom to know is life euerlaſting, muſt account of nothing that we hauehave in the world, but in ech compariſon of all other things with this we muſt count them all but loſſe in compariſon of this; yea we muſt make this account that it is better for vsus vtterly to be deſpoiled and depriued of all things, then of this one thing, the knowledge of Chriſt Ieſus. Nay we muſt goe farther then the mariner or merchant: for he caſteth out his wares, becauſe he had rather liue though poorely, then periſh with his wares in the waters: but he is ſo farre from contemning his wares or his wealth▪ that when he comes vntounto the hauen he ſorrowes for his wealth periſhed in the waters. But wee muſt contemne all other things, and count them not onelyonly as loſſe, but as dung, and moſt vile and abiect in compariſon of the excellent knowledge of Chriſt; and when wee hauehave loſt all things if …ee hauehave this excellent knowledge of Chriſt Ieſus, wee …uſt ſtill ſo reioyce herein as that wee make no other …count of all other things than traſh and naught. Albe… therefore it bee not alwaies needfull quite and vtterly to …ſpoſſeſſe our ſelues of all outward things that we may come …o the excellent knowledge of Chriſt Ieſus, yet muſt we be …us affected both towards the one and the other, as that we …oth more care for this than for all things elſe, and con…emne and count all things elſe but dunge in compariſon …f this.
Which account that we may the rather make, let vsus in the …hird place ſee what the excellencie, and the vantage is of the …nowledge of Chriſt Ieſus.Pro. 31.29. Many daughters hauehave done vertu…y, ſaith Salomon deſcribing the conditions of a vertuous …nd godly woman, but thou ſurmounteſt them all. So I ſay of …nowledge, many knowledges of many things are moſt ex…ellent, and of rare commendation, and to be ſought after more than the moſt precious things elſe whatſoeuer: but the knowledge of Chriſt Ieſus farre excelleth, and farre ſurmoun…eth them all. This our Sauiour Chriſt plainely witneſſeth, where he ſaith vntounto his Diſciples, Verily I ſay vntounto you, Mat. 13.17that ma…y Prophets and righteous men hauehave deſired to ſee thoſe things which yee ſee, and hauehave not ſeene them, and to heare thoſe things which yee heare and hauehave not heard them. The Prophets and other holy men of God had ſeene long before in the ſpirit, and by faith thoſe things which the Diſciples then ſaw: for it is ſaid that Abraham ſaw Chriſt his day and reioyced; Joh. 8.56.he ſaw it a farre of with the eyes of faith, and reioyced. But our Sauiour farre preferreth the ſight and hearing of him which now his Diſciples had after his comming in the fleſh, before that which the Prophets and other holy men of God had of him before his comming in the fleſh. Which plainely ſheweth that the knowledge of Chriſt Ieſus by the light of the glorious Goſpell farre excelleth that knowledge in the old Teſtament, and much more all knowledge elſe whatſoeuer. Much to the ſame purpoſe is that teſtimonie of our Sauiour touching Iohn Baptiſt, where he maketh him the greateſt of them that went before him,Mat. 11.11 but the leaſt in the kingdome of heauen to … greater then hee was. Whereas the meaning is, that th… preaching of Iohn Baptiſt was much better and clearer tha… the preaching of the Prophets, becauſe he pointed at th… lambe of God now ready to be offered vp as a ſacrifice forth… ſins of the whole world: and yet the preaching & meſſage o… eueryevery Miniſter in the new Teſtament is better and clearer the… the preaching and meſſage of Iohn Baptiſt, becauſe that by their meſſage and miniſterie the knowledge of Ieſus Chriſt … better and more clearely opened. Yea, and that which ye… more commendeth the excellencie of the knowledge o… Chriſt Ieſus, is that the Angels themſelues deſire to behold this myſterie of mans redemption and ſaluation by Chriſt Ieſus, which yet they ſee not but we ſee into by the knowledge of Chriſt Ieſus reuealed in his glorious Goſpell. What ſhall I ſpeake of thoſe manifold titles giuen herevnto in the new Teſtament, as that it is called the myſterie of God, the myſterie of the kingdome of God, the myſterie of Chriſt, the myſterie of God the Father & of Chriſt, the myſterie kept ſecret from the beginning of the world &c. All which doe wonderfully commend the excellencie of this knowledg, being made knowne vntounto none, but vntounto whom the Father doth reueale it by his ſpirit: For no man knoweth the Sonne but the Father, and he to whom the Father doth reueale him by his ſpirit. Mat. 11.27I will not farther ſtand to amplifie the excellencie of this knowledge, either by ſpeaking of that ignorance which is oppoſite vntounto this knowledge, or by comparing of this knowledge with any other knowledge whatſoeuer. Through the ignorance of this knowledge of Chriſt Ieſus are the Gentiles ſtrangers from the life of God. Eph. 4.18.Excellent then is this knowledge whereby we liue in God, and God in vsus. Againe, the knowledge of God in the old Teſtament in compariſon of this knowledge by the Goſpell in the new Teſtament is but as darkneſſe in compariſon of the light. For as Moſes ſhewed the law, the Iewes eyes were not lightned but blinded, but by the light of the Goſpell all darknes is driuen from our eyes, as the Apoſtle ſheweth.2 Cor. 3. What then is any knowledge that it ſhould be compared with the excellent knowledge of Chriſt Ieſus? Not therefore to compare it with any, as being incomparably beyond all, euen in it ſelfe yee ſee it is moſt excellent, deſired of the Prophets and holy Patriarchs, deſired of the holy Angels, and reuealed vntounto none but vntounto whom the Father doth reueale it by his holy ſpirit. But moſt excellent it is to bee iudged by vsus in reſpect of that vantage which it is vntounto vsus.
What is then the vantage of the knowledge of Chriſt Ieſus vntounto vsus? Surely euen as much as our life and ſaluation is worth. For this is eternall life, ſaith our Sauiour in his prayer vntounto his Father, to know thee to be the onelyonly very God, Ioh. 17.5.and whom thou haſt ſent Ieſus Chriſt. Where the meaning is, that the knowledge of Chriſt Ieſus entreth vsus into the poſſeſſion of eternall life. For this we muſt know that howſoeuer we hauehave a name that we liue, yet indeed in reſpect of the life of God we are dead, vntill ſuch time as God that commanded the light to ſhine out of darknes ſhine in our hearts, and bring vsus by the light of the glorious Goſpell vntounto the knowledge of Chriſt Ieſus: and then when we come vntounto the knowledge of Chriſt Ieſus by the illumination of Gods ſpirit, then we take entrance of the poſſeſſion of eternall life. Which I take it our Sauiour Chriſt alſo ſignifieth where he ſaith, Verily, verily I ſay vntounto you, the houre ſhall come, and now is, Joh. 5.25.when the dead ſhall heare the voice of the ſonne of God, and they that heare it ſhall liue. For when he ſaith, the dead ſhall heare the voice of the ſonne of God, he meaneth that before ſuch time as we heare the voice of the ſonne of God, whereby we come vntounto the true knowledge of him, we are dead ſpiritually, we liue not the life of God. And againe when he ſaith, that they that heare it ſhall liue, his meaning is that then onelyonly we begin to liue the life of God, and to take poſſeſſion of eternall life when we heare his voice, and thereby come to the true knowledge of him. A notable vantage that this knowledge of Chriſt Ieſus brings vntounto vsus. But what knowledge of Chriſt Ieſus is it that is this aduantage vntounto vsus? Not the knowledge of his perſon onelyonly, but what he is made of God vntounto vsus, which I called before the ſecond knowledge of Chriſt. To know that he was borne, liued and died for vsus, to know that he is our wiſdome, and righteouſneſſe, our ſanctification and redemption, to kno… the virtue of his death and reſurrection, to know that he is the reconciliation for our ſinnes, that he is the ſaluation of our ſoules, that by him, and for him we hauehave and receiue all the good bleſſings of God, whether belonging to this life, on that that is to come, to know that in him are hid all the treaſures of wiſedome, and knowledge, and ſaluation, ſo that hauing him we hauehave all riches, and wanting him, whatſoeuer riches we ſeeme to hauehave, we hauehave nothing, thus to know him is a vantage vntounto vsus: for if we thus know him, we beleeue in him, we louelove, and we keepe his commandements; and herein is life, and without this is nothing elſe but death.
Is this then the excellencie, and is this the vantage of the knowledge of Chriſt Ieſus? what diligence ſhould this ſtirre vsus vp vntounto after the meanes whereby we may come vntounto this knowledge of Ieſus Chriſt? what reuerence and attention ſhould it worke in vsus when the myſterie of this knowledge is opened vntounto vsus by the miniſterie of his ſeruants? And yet behold how where the light of this knowledge ſhineth moſt clearely, men do yet louelove darkeneſſe better than light? It may be ſpoken to the ſhame of this whole Towne, it may be ſpoken to the ſhame of a great many of this congregation, that they louelove darkneſſe better than light, that they had rather lie drowned in the ignorance of Chriſt Ieſus, than be taught in the knowledge of Chriſt Ieſus; for what frequenting is there by them of thoſe places where they ſhould be taught in this knowledge? Three or foure Sermons may commonly be heard weekely. Of ſo many thouſands as are in this Towne, how many hundreths, nay how many ſcores come to heare them weekely, nay come to heare any of them weekely? If it ſhould be ſaid as it was to Abraham at the deſtruction of Sodom, if there be fiftie religious men within the Citie that hearken vntounto my voice, and thirſt after the word of their Saluation as the Hart thirſteth after the Brooks, if 45, if 30, if 20, if 10, I will ſpare it and remoue from it my ſore plagues of famine, and ſickneſſe, would we not thinke it a hard matter if ſo many ſhould not be found in this Citie, which might well be as Goſhen, where there ſhould be light though darkeneſſe were round about it? I ſay not that ſo many cannot be found: for I do not know ſo much. But this I ſay, that too few ſuch there are to be found amongſt vsus. In this congregation what ſlackneſſe, and negligence is therein a great many either of frequenting other places, or this? Beloued the holy Patriarches, and the Prophets deſired that knowledge of Ieſus Chriſt, which now ye may hauehave: and care yee not for it? yea the Angels doe euen yet deſire to looke into it, and will ye not? what is the matter? doth this word of your ſaluation diſtaſte in your mouthes? doe ye not relliſh it? It is a token that ye are ſick; and ye had neede to looke vntounto it: for the ſickneſſe is vntounto death, euen vntounto the ſecond death: HaueHave ye ſurfeited of it, and had too much of it? quaiſie ſtomackes, and quickly ſurcharged. Soone we hauehave too much of that whereof we can neuer hauehave enough. When our Sauiour had told the woman of Samaria, that whoſoeuer ſhould drinke of the water that he gaue him, ſhould neuer be more a thirſt; ſir (ſaith ſhe) giuegive me of the water that I may not thirſt nor come hither to draw. Joh. 4.14.15.Beloued we hauehave told you that the word which we bring vntounto you is the word of life, the word of your Saluation, the word of your reconciliation: and yet what ſlackneſſe and negligence is there in comming to the hearing of this word? few there are that come to beg this heauenly Manna, few that come to take it when we reach it out vntounto them. Beloued, againe we tell you, that the knowledge of Chriſt Ieſus, wherein our hearts deſire is to inſtruct you, is your enterance into the poſſeſſion of eternall life and Saluation, it is as much as your life & Saluation is worth: will you liue the life of God in this life and for euer in the life to come? come then, and learne to know Chriſt Ieſus: come and learne to know what great things he hath done for you, and what duetie againe he doth require of you. If you be rich in this knowledge ye are rich indeed; if ye be inſtructed in this knowledge, ye are learned indeed; if ye be mightie in this knowledge, ye are mightie indeed: If ye hauehave this, ye want nothing; if ye want this, ye hauehave nothing. O ye that will be rich and wealthy, ſeeke after theſe riches; ye that will be wiſe and learned, ſeeke after this learning; ye that will be great and mightie, ſeeke to be mightie in this knowledge. Whatſoeuer other wealth and riches ye hauehave, whatſoeuer other wiſedome or learning, whatſoeuer other might or power, all things are but loſſe and dung in compariſon of the excellent knowledge of Chriſt Ieſus: know him, and know all things; know not him, and know nothing. As therefore ye louelove your ſaluation in Chriſt Ieſus, ſo labour to come vntounto, and to grow vp in the knowledge of Chriſt Ieſus. To know him is life eternall, not to know him is death eternall. Why will ye die, when by the power of him ye may liue? If yee know not, ye ſhall die, but know and liue. One word of that which is added.
Of Chriſt Ieſus my Lord.] What doth the Apoſtle meane to call Ieſus Chriſt his Lord? Was he his Lord alone? Was he not their Lord alſo to whom he wrote? Why doth he not ſay of Ieſus Chriſt our Lord? If hee had liued now, and ſpoken thus, hee ſhould hauehave had many ſuch queſtions as theſe, and he ſhould hauehave beene ſure of many ſharpe cenſures for thus appropriating this title of Ieſus Chriſt the Lord vntounto himſelfe. But thus he ſpake in the vehemencie of his affection. And if hee had now liued, would hee hauehave ſpoken otherwiſe? No, though he had beene called Puritan for his paines. I obſerue it the rather, to note what a ſtrange humour wee are now growne vntounto: for if any man ſhall now ſay; Forſake mee not O Lord my God, Be mercifull vntounto mee O Lord my God, I thanke my God for his mercies, I thinke all things loſſe for the excellent knowledge of Chriſt Ieſus my Lord, is hee not nicked in the head by and by, and noted for ſuch a man? Yea now it is almoſt come to paſſe that let a man be religious, deuout in praier, reuerent in hearing the word, carefull to meditate thereon afterwards, one that feareth an oath, one that cannot patiently heare corrupt communication, one that will not runne into the ſame exceſſe with others, a Puritan I warrant him. A pitifull caſe, that a man ſpeaking as the holy Ghoſt ſpeaketh, and doing as all men are commanded to doe, ſhould be branded with an odde and odious name. I wiſh that we would all of vsus both frame our ſpeeches as the Holy Ghoſt hath taught vsus, and our actions as the Holy Ghoſt hath commanded vsus more than we doe. If any ſhall ſeeme vntounto himſelfe pure and holy, the Lord ſhall iudge him wicked and impure. But let eueryevery one of vsus ſtudy to be pure & holy in all our words, and in all our workes: and let eueryevery one of vsus labour by all meanes to hauehave this teſtimonie ſealed vntounto our ſoules that Ieſus Chriſt is our Lord.
O Lord our God we humbly thanke thee for that knowledge of thy Son which thou haſt already vouchſafed vntounto vsus. Vouchſafe we beſeech thee to encreaſe in vsus this knowledge daily more and more. Open our dime eies we beſeech thee, that we may daily more and more ſee the excellencie, and the vantage of this knowledge, that ſo we may daily more and more grow vp in all louelove thereof: Purge vsus we beſeech thee of all ſuch affections as may be any hinderances hereunto, that ſo growing vp daily more and more in thee, at length we may reigne with thee in the kingdome of thy ſonne Chriſt Ieſus for euer.