Lectures upon the vvhole Epistle of St. Paul to the Philippians, deliuered in St. Peters Church in Oxford: by the reuerend and faithfull seruant of Christ Henry Airay ... and now published for the vse of Gods Church by C.P. ...

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 vnto 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 coun¦ted vantage vnto 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 vs 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 three∣fold knowledge of Christ: One by the law in the old Testa∣ment; 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 vnto Israel, Num. 24.17. Of his incarnation, and birth of a virgin Esay prophecied, Esay 7.14. Of his concep∣tion by the holy Ghost Daniel is thought to haue prophecied, Dan. 9.24. Of the place of his birth Micah prophecied, Mi∣cah 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, that the Law was a schoole-master to bring vs vnto 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, vnto a light, or candle that shineth in a darke place. An obscure know∣ledge 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 fulfil∣led which before was prophecied of Christ Iesus. There wee know not his person onely, 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 vs, that he made himselfe of no repu∣tation, and tooke on him the forme of a seruant for vs, that in infirmities, and sorowes, and sufferings, and affections, and passions of the minde, and in all things he was like vnto vs, sin only excepted, that he might be mercifull vnto vs, that hee humbled himselfe, and became obedient vnto the death, euen the death of the Crosse for vs, that he ouercame the powers of death, and rose againe, and ascended into heauen for vs, that he hath paied the price for our sinnes, and freed vs 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 vs, that he as our King con∣tinually protecteth, and preserueth vs, that hee as our Pro∣phet by his word, the word of our saluation teacheth vs, that in him we are accepted and beloued, that for him Gods bles∣sings are showred downe vpon vs, that he is made of God vn∣to vs wisedome, and righteousnesse, and sanctification, and redemption, that there is no condemnation vnto them that are in Christ Iesus, and that by faith in him, we are made one with him, and he with vs: all this and much more touching Christ we know by the glorious light of the Gospell which hath shined in our hearts. And this is that knowledge which the Apostle here calleth the excellent knowledge of Christ Ie∣sus. Excellent indeed aboue all other knowledge, and excel∣lent euen as much as our life and saluation is worth. And this knowledge of Christ is compared by the Apostle Peter vn∣to 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 vpon his thigh, The King of Kings, and Lord of Lords; then shall that knowledge which is now onely in part be fully perfited. And this knowledge of Christ is compared vnto 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 know¦ledge 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 Apo∣stles, 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, lear∣ning, 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, so∣briety, 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 ac∣cording to the law were very commendable. He was not therefore simply to renounce, or clearely to abiure all those things, but onely 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 vpon them, let no man trust in vncertaine riches. Is any man holy, righte∣ous, which feareth God, and aboundeth in euery 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 ho∣ly let him be holy still, and he that is righteous let him be righteous still. Yea let euery man labour and striue still more and more to increase in all knowledge and vnderstanding in euery good thing, and in euery 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 haue spoken of, as honour, riches, wisdome, learning, know∣ledge, 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, To doe good and to distribute forget not; for with such sa∣crifice 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 con∣fidence 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 vs and hinder vs from comming vnto Christ, and reposing that confidence in him which we ought to haue in him. Which is plainely proued by that of the Apostle, and that of our Sauiour which I men∣tioned the last day. For the Apostle maketh this the reason why the Iewes submitted not themselues vnto the righteous∣nesse of God, because they went about to stablish their owne righteousnesse. They (saith he) being ignorant of the righteousnes of God, and going about to stablish their owne righteousnesse, sub∣mitted

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 them∣selues vnto 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 vnto 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, and a very great confidence in their owne righteousnesse; insomuch that they iustified themselues aboue all other men. And therfore our Sa∣uiour 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 haue such a conceit of their works, and such a confidence in their owne righteousnesse by the workes of the law. Such an enemy vnto Christ is confidence in any outward thing without Christ. It staies vs from comming vnto 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 vnto Christ, comming not vnto him we know him not, knowing him not we repose not the confi∣dence 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 vn∣to you, set not your hearts vpon them, secure not your selues in them, set not your affections vpon them, repose no confi∣dence in them. Wealth, honour, strength, wisdome, know∣ledge, 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 con¦fidence to be reposed in them. Abound then in euery goo•• worke to the glory of almighty God, but repose no confidenc•• of your saluation at all in any good that yee doe, but onely 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 haue, nay if we loose all that euer we haue 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 vnto the hauen, or else he must dis∣burden his ship of hir lading, he quickly makes his choice, and casts all into the sea, and counts all but losse in compari∣son 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, they lightned the ship, and cast out with their owne hands the tackling of the ship, choosing ra∣ther 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 haue 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 ac∣count that it is better for vs vtterly to be despoiled and depri∣ued 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 vnto the hauen he sorrowes for his wealth perished in the waters. But wee must contemne all other things, and count them not onely as losse, but as dung, and most vile and abiect in comparison of the excellent know∣ledge

of Christ; and when wee haue lost all things if ••ee haue 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 vs in the ••hird place see what the excellencie, and the vantage is of the ••nowledge of Christ Iesus. Many daughters haue 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 vnto his Disciples, Verily I say vnto you, that ma∣••y Prophets and righteous men haue desired to see those things which yee see, and haue not seene them, and to heare those things which yee heare and haue 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; he saw it a farre of with the eyes of faith, and reioyced. But our Saui∣our 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, 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•• euery 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 myste∣rie of the kingdome of God, the mysterie of Christ, the my∣sterie of God the Father & of Christ, the mysterie kept secret from the beginning of the world &c. All which doe wonder∣fully commend the excellencie of this knowledg, being made knowne vnto none, but vnto 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. I will not farther stand to amplifie the excellencie of this know∣ledge, either by speaking of that ignorance which is opposite vnto this knowledge, or by comparing of this knowledge with any other knowledge whatsoeuer. Through the igno∣rance of this knowledge of Christ Iesus are the Gentiles stran∣gers from the life of God. Excellent then is this knowledge whereby we liue in God, and God in vs. Againe, the know∣ledge 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. 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 incom∣parably 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 vnto none but vnto whom the Fa∣ther doth reueale it by his holy spirit. But most excellent it is to bee iudged by vs in respect of that vantage which it is vnto vs.

What is then the vantage of the knowledge of Christ Iesus vnto vs? Surely euen as much as our life and saluation is worth. For this is eternall life, saith our Sauiour in his prayer vnto his Father, to know thee to be the onely very God, and whom thou hast sent Iesus Christ. Where the meaning is, that the knowledge of Christ Iesus entreth vs into the possession of eternall life. For this we must know that howsoeuer we haue 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 vs by the light of the glorious Gospell vnto the knowledge of Christ Iesus: and then when we come vnto 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 vnto you, the houre shall come, and now is, 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 vnto 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 onely 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 vnto vs. But what knowledge of Christ Iesus is it that is this aduantage vnto vs? Not the knowledge of his person onely, but what he is made of God vnto vs, which I called before the second knowledge of Christ. To know that he was borne, liued and died for vs, 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 haue 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 haue all riches, and wanting him, whatsoeuer riches we seeme to haue, we haue nothing, thus to know him is a van∣tage vnto vs: for if we thus know him, we beleeue in him, we loue, 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 vs vp vnto after the meanes whereby we may come vnto this knowledge of Iesus Christ? what reuerence and attention should it worke in vs when the mysterie of this knowledge is opened vnto vs by the ministerie of his seruants? And yet be∣hold how where the light of this knowledge shineth most clearely, men do yet loue 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 loue darknesse better than light, that they had rather lie drow∣ned 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 So∣dom, if there be fiftie religious men within the Citie that hearken vnto 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 vs. In this congregation what slacknesse, and negligence is therein a great many either of frequenting other places, or this? Belo∣ued the holy Patriarches, and the Prophets desired that know∣ledge of Iesus Christ, which now ye may haue: 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 vnto it: for the sicknesse is vnto death, euen vnto the second death: Haue ye surfeited of it, and had too much of it? quaisie stomackes, and quickly surcharged. Soone we haue too much of that whereof we can neuer haue 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) giue me of the water that I may not thirst nor come hi∣ther to draw. Beloued we haue told you that the word which we bring vnto you is the word of life, the word of your Sal∣uation, the word of your reconciliation: and yet what slack∣nesse 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 vnto them. Be∣loued, 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 lear∣ned indeed; if ye be mightie in this knowledge, ye are mightie indeed: If ye haue this, ye want nothing; if ye want this, ye haue 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 migh∣tie in this knowledge. Whatsoeuer other wealth and riches ye

haue, 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 loue your saluation in Christ Iesus, so labour to come vnto, 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 haue had many such questions as these, and he should haue beene sure of many sharpe censures for thus appropriating this title of Iesus Christ the Lord vnto himselfe. But thus he spake in the vehemencie of his affection. And if hee had now liued, would hee haue 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 vnto: for if any man shall now say; Forsake mee not O Lord my God, Be mercifull vnto 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, de∣uout in praier, reuerent in hearing the word, carefull to me∣ditate 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 war∣rant 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 vs both frame our speeches as the Holy Ghost hath taught vs, and our actions as the Holy Ghost hath commanded vs more than we doe. If any shall seeme vnto himselfe pure and holy, the Lord shall iudge him wicked and

impure. But let euery one of vs study to be pure & holy in all our words, and in all our workes: and let euery one of vs la∣bour by all meanes to haue this testimonie sealed vnto our soules that Iesus Christ is our Lord.

O Lord our God we humbly thanke thee for that know∣ledge of thy Son which thou hast already vouchsafed vnto vs. Vouchsafe we beseech thee to encrease in vs 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 loue thereof: Purge vs 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.

Notes

• Gal 3.24.
• 2 Pet. 1.19
• •• Pet. 1.19.
• Heb. 13.16.
• Rom. 10.3.
• Mat 21.31.
• Act. 27.18.19.
• Pro. 31.29.
• Mat. 13.17
• Joh. 8.56.
• Mat. 11.11
• Mat. 11.27
• Eph. 4.18.
• 2 Cor. 3.
• Ioh. 17.5.
• Joh. 5.25.
• Joh. 4.14.15.