Forty Sermons, Sermon 1 · Sermon 3
AND for helps hereto.St. Maries Jan. 2. 1652/3.
1. (From what hath been before ſaid) Be humble if you would be wiſe, and learn to know your ſelves, if indeed you would Serm. III ever know Chriſt. The Laodicean Angel, when he thought and ſaid he was rich, was poor and blind, and ſtood in need of Chriſts eye-ſalve. Revel. 3. 17, 18. By not knowing the plague of our own heart we come not acquainted with the Phyſician. But by being ſenſible of our own darkneſs we come better to ſee how marvellous the light of the Sun of righteouſneſs is, that can illuminate it. The knowing of our own vaſt emptineſs helps us to know the infinite fulneſs of Chriſt that can fill it. Thus the Lord filleth the hungry with good things, but the rich he ſends empty away. Luke 1. 53. In a broken glaſs you cannot ſo well ſee your own face, but in a broken heart you may beſt ſee the face of Chriſt.
2. Take heed of grieving the ſpirit of Chriſt; for though there be a ſpirit in man, yet it's the inſpiration of the Almighty that gives underſtanding in other things. Nor is it any other than the ſpirit Job 32. 8.of Chriſt, who is a ſpirit of wiſdom and Revelation in the things of Chriſt. Eph. 1. 17, 18. Now whilſt thou dealeſt kindly with thy friend, he will unboſom himſelf to thee. and Turn you at my reproofs, and I will pour out my ſpirit unto you, and will make known my words unto you ſaith Wiſdom. Pro. 1. 23. But how can that Spirit breath which we ſtifle? If thy friend, when offended with thee will not ſpeak, then wonder not if thy Comforter grieved by thee be ſilent.
3. Solomon ſupplies us with a third help. Prov. 13. 20. where he ſaith, He that walketh with wife men ſhall be wiſe, but a companion of fools ſhall be deſtroyed. A fruitful converſing with them Auguſtin. Tract. 2. in Joann.that are acquainted with Chriſt by what we ſhall both ſee of him in them and hear from them is a great advantage to our better knowing of him. As in Univerſities there is an air of learning, and in them Colledges and Societies founded and erected, that by the Lumen conven…ûs honeſtiſſimi as Quintilian calls it. l. 1. c. 3.Conferences and Lectures of learned men we might gain more knowledge in ſeveral Arts and Faculties, or at leaſt with more ſpeed than by our own ſtudies; ſo in the Church of God where he is ſo much known. Pſal. 76. 1. in that School of Chriſt the Communion of Saints; if rightly ordered and improved, there is a ſtrong breathing of the ſpirit, where, by others knowledge and experiences conferred and communicated, we may come to know much more of him than (it may be) we ſhould ever have done by our own. Thus the wiſe-men of the Eaſt, that they might prove yet wiſer, come to Jeruſalem to enquire of him. Matth. 2. 1, 2. and the Spouſe asks the Daughters of Jeruſalem of him when ſhe is at a loſs for him. Cant. 5. 8. and he himſelf when his Parents had loſt him, was found amongſt the Doctors, hearing them and asking them queſtions. Luke 2. 46. It's not a little that he gains who hears much and asks oft, and that not only of Doctors or others of the higheſt Form, but even of Punies in the School of Chriſt; for if we be ſent to learn of the Ant. Prov. 6. 6. and other inferiour Creatures. Job 12. 7, 8. then a mighty Apollos may profit Act 18. 26. Vide ejus vitam à ſeipſo ſcriptam.by an Aquila and Priſcillae's inſtruction, and the poor Country-mans Conference may help on learned Junius his Converſion. You know who *Ben. Zoma.ſaid it, foreign. He is a wiſe man that can learn ſomething of every man: and there is no ſuch Idiot amongſt all thoſe that are made wiſe to ſalvation, but in ſome thing or other by what he is, ſaith, or doth, the ableſt Chriſtian may learn. Saepè olitor, &c. Agur ſaith, there are four things that are little upon the earth, and yet very wiſe, and none of ſo little eſteem Prov. 30. 24, 25, &c.in the Church, but may teach the beſt of us wiſdom. The little finger may in ſome poſture reach that which the greateſt cannot. If thou wouldſt be rich, thou wouldſt receive a Jewel from a weak hand, and therefore if either thou beeſt wiſe or wouldſt be wiſe, Converſe with them that are made wiſe to ſalvation, with them moſt, of whom we may gain moſt, even with the pooreſt and meaneſt, becauſe there's none, of whom thou maiſt not learn ſomething.
4. Nay learn by teaching, and get by giving, for that's one way better to ſee and know Chriſt and our ſelves, by ſhewing and holding him out to others. The Maſter while he teacheth his Scholar improves himſelf. It's ſo in the nature of the thing; but over and beſides by reaſon of Gods Bleſſing. As the Nurſes Breaſts grow bigger and fuller by giving ſuck, and we uſe to feed them well that our Children might fare the better.
And therefore.
1. In private converſe let all Chriſtians be imparting ſomething of their knowledge of Chriſt, that they may receive it back again with advantage. Here foreign, is a Chriſtians commutative juſtice. In this kind to lend, that we may have our own with intereſt is honeſt uſury. At ſuch meetings when every one brings his Symbol, all are feaſted, and he that invites and entertains others is himſelf a gainer. It's but putting a little water into the Pump that brings up more. When we are moſt free and communicative, we drive the beſt trade; are never more helped of God than when we help our Brethren, foreign. Prov. 11. 25. holds as true in ſpirituals as temporals. The liberal ſoul ſhall be made fat, and he that watereth, ſhall be alſo watered himſelf.
2. In publick adminiſtrations let ſuch as God hath fitted and called, as they are more deſirous to know, be more careful to preach Jeſus Chriſt. They have his promiſe for their incouragement foreign. They that are wiſe, or (rather) that make others wiſe, ſhall (themſelves) underſtand.
And therefore although I am very far from either countenancing the Lay-Preachers of our days, who pretending moſt to the knowledge of Chriſt, are ſuch Miniſters of the ſpirit that they have all good letters in abomination.
Or, from haſtning others that are of themſelves too haſty to fly from the Univerſity before they be fledg'd, whom not God's call but their own ſelf-conceit and oftentimes penury makes Preachers, and ſpeak Paul's words, but far from his meaning, Neceſſity is 1. Car. 9. 16.laid upon me, and wo to me if I preach not the Goſpel.
Or, from the leaſt undervaluing of the Bleſſed Advantages which by continuance in the Univerſity, ſuch as wait for a call from God, do in the mean time enjoy of ſtoring up knowledge as of other things, ſo eſpecially of Jeſus Chriſt, that when called forth, like good Scribes inſtructed unto the Kingdom of Heaven, they may bring out of their treaſure things both new and old. Matth. 13. 52.
Yet are we not to ſtand here all the day idle and ſcarce at the eleventh hour go into Chriſts Vineyard. Though we ſhould be Concha, not Canalis, yet not mean while let the water corrupt in the Ciſtern, and the well-fitted weapon ruſt for want of uſing, and all upon pretence of furniſhing our ſelves with a greater meaſure of knowledge.
But God forbid that we ſhould be able to learn to know Chriſt only in the Univerſity. The Miniſters of Chriſt in this kind have alſo their advantages in the Country.
1. They there meet with many exerciſes and afflictions, which whilſt here in the neſt many of us are not expoſed to, and ſo vexatio dat intellectum, foreign, that ſome could then ſay with Ignatius, foreign, whatever I learnt before, I began then to be Chriſts Diſciple.
2. Thereby they are the more driven very near to God in Prayers and it is the Key of this Treaſury: and hence come to more near views in thoſe nearer approaches.
3. They have there much to do with men's Souls and Conſciences, which much advantageth their experience, and advanceth their skill in that ſpiritual Anatomy.
4. They have in that their great work (for which none is ſufficient) frequent occaſions of ſeeing and acknowledging their great weakneſs and emptineſs, and thereby an advantage of diſcovering 2 Cor. 12. 9.Chriſts greater ſtrength and fulneſs.
5. And laſtly (to return to the thing in hand) they are engaged in teaching of others, and thereby Chriſt is engaged to teach them, as Paul was therefore comforted of God, that with thoſe conſolations he might better comfort his people. 2 Cor. 1. 4.
Teach that you may learn.
But ſtudy that you may do both, for however now adays every fool will be babling, yet unſtudied men are but bad learners, and worſe Teachers. For wiſdom muſt be ſearched and digged for as ſilver. Prov. 2. 4. and although our poring, of it ſelf, will not find out ſuch a treaſure, yet God is ready to ſhew it when we are earneſt to ſeek it. Philip was ſent to preach Chriſt to the Eunuch when he was at his Book. Act 8. 26, 28. and when Mary is weeping and ſeeking, Chriſt appears to her, John 20. 13, 14, 15. Seek Hebr. 3. 1.therefore if you would find; and ſtudy Chriſt if you would know him, view him as you uſe to do him whom you would know, and as the ſtung man did the brazen ſerpent.
Many have laid down Rules for your better profiting in other ſtudies. Give me leave to point at a few directions for the more ſure attaining to this excellent knowledge in your ſtudying of Chriſt.
1. Lay aſide all vain and unlawful ſtudies which do not only take up the time, which ſhould be better ſpent in the ſtudying of Chriſt, but do ſo either intangle or debaſe the Soul, that they keep out the light of the ſun of Righteouſneſs. Such are
1. All black Arts, which the Children of light have no inſight into. The ſun of Righteouſneſs its beams, when they break out, burn ſuch books. It's no right courſe by digging in Hell to find the way to Heaven, or to have acquaintance with Chriſt by having (as you are wont to call it) a Familiar.
2. All Arts of Love, all profane and laſcivious ſpeculations, and ſtudying of ſuch Books which are incentives of Luſt, and by which the Student becomes ingenioſiſſimè nequam; a ſnare which youth is frequently taken with; and it were well if ſome that were more gtown up were wholly freed from. But this is one kind of having fellowſhip with the unfruitful works of darkneſs: and which leads Epheſ. 5. 11.off from acquaintance with Chriſt. For the Books which for the preſent we read are wont to leave a tincture and impreſſion upon the ſpirit of the Reader, eſpecially if his judgment be weak, as ours in younger years are not very ſtrong. And of this make this trial, whether when you have been greedy in reading ſuch Books you have thereby any great mind to read the Bible. I am ſure that when you have been ſeriouſly reading it, you will have as little delight in reading them, as Paul had in the thorn in his fleſh, when he had before been caught up to Paradiſe, as Hierom ſaith, Ama ſcientiam ſcripturarum, & vitia carnis non amabis.
3. All vain and idle ſtudies, ſuch were thoſe ſciences falſly ſo called. 1 Tim. 6. 20. about Genealogies and queſtions, and thoſe old Wives Fables in the Apoſtles times, anſwerable to which are our Romanza's, too many of our ſilly Pamphlets, and (let none be diſpleaſed if I add) not a few of our Criticks minutiae and argutiae, no better than as Elian called ſome of the great Artiſts pretty little curious knacks, foreign, which ſhallow and light heads take up as Jet doth ſtraws inſtead of what is more ſolid and ſubſtantial like Solomon's, foreign. Prov. 21. 6. a vanity toſſed to and fro of them that ſeek death, very feathers which we break our arm with, by throwing them with our whole might, make our ſpirits vain if not profane, and ſo far from helping us to this, foreign, Prov. 2. 7.this ſubſtantial knowledge of Chriſt, that many of the plaineſt and ſtrongeſt Scripture-proofs of the Doctrine of Chriſt are attempted to be evaded and enervated by theſe bold Criticiſms.
4. All over-bold and curious prying into the Ark of Gods ſecrets, meaſuring his Counſels by our thoughts, and his wiſdom in them by our reaſon which inſtead of ſtudying to know Chriſt hath ſtretched many mens wits into wild and tedious diſputes, and quite crackt others brains into blaſphemy and diſtraction; as men grow mad having their eyes long ſet open againſt the Sun. This tree of Deut. 29. 29.knowledge, a forbidden fruit, which yet we have an itch and licoriſh appetite after, whilſt by being thankfully content with what Judg. 13. 17, 18.God in Scripture reveals of Chriſt and his will, we ſhould be wiſe to ſobriety. Rom. 12. 3. But for Gods ſecrets, Eorum fides ſalutem affert, Periculum Inquiſitio, as Heſychius ſpeaks. To which let me add that of Scaliger. Neſcire velle, quae magiſter maximus te ſcire non vult, erudita inſcitia eſt.
1. Let this be the firſt Caveat in our learning to know Chriſt, that we lay aſide theſe and ſuch like ſtudies that either in their own nature eſtrange us from him, or at leaſt as we handle the matter hinder us in our ſearch after him.
2. Let the ſecond Caveat be this, that as to this end, we muſt lay aſide all unlawful ſtudies, ſo we muſt take heed that we do not overdo in our ſtudies that are lawful. Not that I would have you ſtudy them leſs: but Chriſt more. Nor them ſo much as Chriſt leſs.
And this.
1. Either for time, in ſpending it ſo wholly on them that there's none left for thoſe duties in which we ſhould more immediately acquaint our ſelves with Chriſt. Many a cloſe ſtudent who hath ſtinted himſelf to ſtudy ſo many hours a day, hath (it may be) forgotten to put into the account one half hour to pray and read the Scripture, which is ſuch a leaning to our own underſtanding, that we acknowledge not God. Prov. 3. 5, 6. a proud Atheiſtical ſelf ſufficiency, as though of themſelves they could ſtudy it out by their own Candle, whilſt they ſhut their window againſt the light of Heaven. Which therefore God may juſtly ſo blaſt and croſs, as that
Either they never come to attain that knowledge they are ſo eager upon: they had no knowledge that called not upon God. Pſal. 14. 4. Such hardeſt Students have not always proved the beſt Scholars, but have only ſtudied themſelves blind, and put out their Eyes by their own Candle light:
Or, if often they prove Scholars, it's as often that of all others they are furtheſt off from being Chriſts Diſciples. It hath been no news in the World both in preſent and former times to find greateſt Scholars greateſt Atheiſts. The wiſeſt of the World by their wiſdom knew not God. 1 Cor. 1. 21. The Creature terminated their ſight which ſhould have been a tranſparent glaſs, in and through which they ſhould have ſeen God, and ſo by poring on it they loſt him, even there, where he was to be found, when our other ſtudies ſo wholly take up our time, that our addreſſes to Chriſt are either wholly excluded or curtailed, he who is thereby ſo much undervalued cannot but be very much offended. It's a ſad ſtory that you read of Origen, who in his Lamentation confeſſeth that he fell into Satan's Snare by his not ſaying out his Prayers. Do not therefore ſo over-ſtudy other matters that Chriſt be wronged in point of time.
2. Nor in point of intention of mind and heart by being eager on them, but remiſs toward him, wearing out the body, and beating our brains in boulting out ſome nice ſubtilty or knotty difficulty in other Arts, and mean while never know what Paul's foreign in the fourteenth verſe of this Chapter means, never acquainted with that giving all diligence which the Apoſtle Peter calls for in clearing up our intereſt in Chriſt, and making our Calling and Election ſure. Solomon indeed would have thee whatever (in thy ordinary calling) thy hand finds to do that thou do it, foreign with thy might, but foreign. All thy might Moſes would have thee reſerve for God as his due. Deut. 6. 5. Such Holocauſts are God's Royalty only. Such an one David offered to God. 2 Sam. 6. 14. where it's ſaid, that foreign and v. 16. foreign, words that both in their riſe ſignify ſtrength, and duplicated words to expreſs his double diligence and earneſtneſs, putting out all his ſtrength, when it is before the Lord, according to the Apoſtles general injunction, though we ſhould not be ſlothful in any other ſervice, yet we ſhould be then eſpecially fervent in ſpirit, when it is in ſerving the Lord. Rom. 12. 12. This foreign, might juſtly challenge an foreign in our diligence, to be as much more intent in ſtudying of him, as the contemplation and knowledge of him exceeds both in its ſublime excellency and profitableneſs all other ſpeculations. However it would be well if we did ſtudy Chriſt but as hard as many a cloſe ſtudent doth other Arts and Authors. But to devour them without any hungring appetite after him is a foreign, a falſe appetite, is extream unworthy and ill in it ſelf, and ſhews that we are very ill affected.
For our better help herein, to theſe Caveats let me add theſe 3. directions.
1. Study other Books, but eſpecially the Scriptures, for they are they which teſtifie of me, ſaith our Saviour. John 5. 39. other Authors may afford thee ſome light: but it's the law of God that iſſues forth the light of life to convert the ſoul. Pſal. 19. 7. other Books may help to make us wiſe for the World, but the Scriptures only wiſe to ſalvation. 2 Tim. 3. 15. David was a very wiſe man; but he acknowledgeth himſelf beholden to Gods Teſtimonies for it. Pſal. 119. 98, 99. and Solomon, who is accounted the wiſeſt, ſends us to his Books for it. Prov. 1. 1. to 6. he ſaith, it muſt be digged for. Prov. 2. 4. but the Scripture is the field which you muſt dig in, if ever you find this Pearl. Matth. 13. 44. His was too bold a word when he added. Non in flore Patrum aut Carie Scholaſticorum: for whatever rotten ſtuff there may be in ſome of the latter, yet I am ſure there is much of Chriſt to be found in the former. But yet as I would not have Abulenſis diſpute ſo long as to forget his Creed, ſo nor other greateſt Students in their well-furniſhed Libraries to want a Bible, as (they ſay) ſome have; or to ſtudy either Fathers or Schoolmen more than the Scriptures as it may be too many do. One ſaid, that Ariſtotles Ethicks was the Schoolmans Body of Divinity. How truly I ſay not; but it's too true, that time was when skill in a Romiſh Miſſal, and ſome old Liturgy was more in requeſt than readineſs in the Scripture: but ſure Chriſt was leſs known both then and now too, when by our Anti-Scripturiſts their ſpirit (not Gods) is ſo cried up that the Scriptures are decried, and H. N. his blaſphemy revived, with whom to be Scripture-learned, is a terminus minuens, or title of diſgrace. But for us that would not be ſo over-wiſe, but wiſe to ſobriety and ſalvation, as the wiſe men had their Star, Matth. 2. ſo let the holy Scriptures be ever ours to lead us to Chriſt.
And for this purpoſe let us be careful and conſcionable in a conſtant reading of them, as alſo in a diligent attendance upon the Miniſtry of them. For wiſdom is by inſtruction. Prov. 1. 3. Aſaph was in a miſt, till he got into the Sanctuary to know his way. Pſal. 73. 16, 17. and the Spouſe is directed to the Shepherds Tents if ſhe would find her beloved. Cant. 1. 8. And this though we be never ſo able and wiſe. For wiſdoms Proclamation is not only who ſo is ſimple, and he that wanteth underſtanding, let him turn in hither, as Prov. 9. 4. But Hear my words, O ye wiſe, and hearken unto me ye men of underſtanding. Job 34. 2, 10. The wiſeſt may hear and increaſe knowledge. Prov. 1. 5. 9. 9. eſpecially in the knowledge of Jeſus Chriſt, the oldeſt and wiſeſt may yet live and learn, it being the fault of thoſe fooliſh women, not that they were always learning but that they never took out their Leſſon in coming to the knowledge of the truth. 2 Tim. 3. 7. learn out of Scripture though we our ſelves be never ſo learned.
And this even of thoſe that are weak and it may be in reſpect of our ſelves unlearned, who yet in ſome things may be better informed and experienced. Thou who in a ſtrange place wilſt ſometimes ask and learn the way of a ſimple man or a young Child, diſdain not to learn more of Chriſt of the ſimpleſt, though thou beeſt a man of God, yet herein according to that in the Prophet, let even a Child lead thee. Thus ſtudy other things, but the Scriptures moſt.Iſa. 11. 6.
2. Study much but pray more: for this wiſdom muſt be got by asking, James 1. 5. as it muſt be digged for. Prov. 2. 4. ſo it muſt be cried after v. 3. foreign. Thou muſt give, or (as ſome render foreign. Philoſophare coelum intuens.it) conſecrate thy voice in loudeſt cries and earneſteſs prayers for ſuch a Boon. Solomon the wiſeſt man that ever was came to it this way, 1 King 3. 9. And David that was little ſhort of him, at leaſt in this part of Divineſt Learning: (Pſal. 119. 98, v. 12, 13. 64, 66, 68, 108, 124, 135. Pſ. 25. 7. 27. 11. 86. 11. 143. 10.99, 100.) yet how often in that and other Pſalms doth he pray and beg for teaching! Daniel muſt not lie groveling. Dan. 8. 18, 19, 10. 9. but Zechariah muſt look up. Zech. 1. 18. and Ezekiel muſt be lifted up. Ezek. 8. 3. 40. 2. if he would ſee a Viſion, and John muſt come up to Heaven if he would have a Revelation. Revel. 4. 1. Brightman prayed much when he commented on that Book, and I believe they that pray moſt have moſt of Chriſt revealed to them. All here is not gotten by poring on a Book, but more by looking upward.
God is the Father of lights. James 1. 17. Chriſt the true light. John 1. 9. 8. 12. (Ille lux, nos lumina dicimur, ut oculi lumina) and the Holy Ghoſt is the ſpirit of wiſdom and Revelation. Epheſ. 1. 17. It's he that ſometimes blinds and hides, and that can alone Rom. 11. 7, 8. Job 17. 4.open. Luke 24. 45. and enlighten. We want it, and it's in his hand alone to give it. And therefore becauſe it can neither be wreſted, or bought, it muſt be prayed out of it. Study much, but Pſal. 51. 6. Exod. 36. 2. 2 Chron. 1. 10, 11, 12.pray more.
3. Laſtly, Study well, but live better. And that's the beſt courſe to know moſt of Chriſt in a ſaving way. Ariſtotle could ſay, foreign. In foul water you cannot ſee your own face; nor the face of Chriſt in a foul Conſcience. The Sons of Belial knew not God. 1 Sam. 2. 12. nor do they deſire it. Job 21. 14. nor ſhall the wicked underſtand. Dan. 12. 10. and ſo they leave off to be wiſe and to do good together. Pſal. 36. 3. but as in one place Auguſtin in Joan. Tract. 2. John 6. 69.its ſaid, Niſi credideritis non intelligetis, ſo in another its added, Nos credidimus, & cognovimus, we know by believing, and as Jonathan did, we ſee by taſting (1 Sam. 14. 29.) Pſal. 34. 8. And ſo knowledge and ſenſe are joined together. Phil. 1. 9. Non enim haec lectio docet, ſed unctio, non litera, ſed ſpiritus, non Eruditio, ſed Epiſt. 108.exercitatio, ſaith Bernard. The Romans were filled with goodneſs and knowledge together. Rom. 15. 14. And therefore would we know Chriſt?
1. Firſt, make ſure to be in Chriſt (as in the Text Chriſt Jeſus my Lord) we are in him, and then we have underſtanding, 1 John 5. 20. when in the light, then inlightned, when betrothed to him, its then promiſed that we ſhall know him. Hoſ. 2. 20.
2. When once in him, endeavour with all Care and Conſcience to walk on in the fear of His Name, in obedience to his Will, in a courſe of Holineſs and Righteouſneſs before him, and that's the beſt and neareſt way yet further to know him.
Fear in Nature is one of the moſt quick and apprehenſive affections; Fear.and the Prophet ſaith of Chriſt Himſelf, that he was of quick underſtanding in the fear of the Lord. How oft in Scripture is Iſa. 11. 3. Pſal. 111. 10. Prov. 1. 7. 9, 10. Job 28. 28, Robinſon.it called the Beginning of Wiſdom? as both having the promiſe of it. Pſal. 25. 12, 14. and being ever careful and ſolicitous in uſing and improving all the means of it. And where Gods promiſe and our endeavour meet, ſomething is ever made of it.
For Obedience. Keep and do, for this is your wiſdom and underſtanding Obedience. Pſal. 111. 10.ſaith Moſes. Deut. 4. 6, 7. and if a man will do, he ſhall know ſaith our Saviour. John 7. 17. Here, as in other things, we learn by practiſing, and come to know by doing. Let not our Scholars be like the Athenians, of whom its ſaid, Scire quidem quid deceat, ſed negligere. For Theologia vita eſt; non ſcientia. They Eraſm. Adag. pag. 456.knew righteouſneſs, in whoſe heart was the Law. Iſa. 51. 7. for Lex Lux, and therefore where that light is, there will be the leſs darkneſs.
For Holineſs, Piety, and Purity, you may pleaſe to hear what Holineſs.St. Auſtin ſaith whatever is in the World, yet for the City of God, In hâc nulla eſt hominis ſapientia, niſi Pietas. Piety there is the beſt De Civit. Dei. lib. 14. cap. 28.Policy. I know you will believe our Saviour when he ſaith, Bleſſed are the pure in heart, for they ſhall ſee God. Matth. 5. 8. And ſo Aquinas, you know, makes the Donum Intellectûs to anſwer to this fifth Beatitude.
And laſtly for righteouſneſs. The ſecret of the Lord is with the Righteouſneſs.Righteous ſaith Solomon. Prov. 3. 32. Seminate juſtitiam, & illuminate vobis lumen ſcientiae. So the LXX. would make the Prophet ſpeak. Hoſ. 10. 12. As light is ſown for the Righteous, ſo the light Pſal. 97. 11.of this ſaving knowledge of Chriſt is ſown in a way of righteouſneſs. So David ends his Pſalm and I my Sermon. Pſal. 17. ult. As for me I ſhall behold thy face in righteouſneſs, I ſhall be ſatisfied, when I awake, with thy likeneſs.
And thus the Eminency of this ſaving Knowledge of Chriſt II. Part.ſhould raiſe up our hearts in the uſe of theſe means to endeavour after it.