A Guide to Godliness, Book 1 · Chapter 5
CAP. V.
Of ſauing knowledge, which is the firſt mayne ground of a godly life: How neceſſary it is, and the cauſes of it.
§. Sect. 1 Of the maine grounds of a godly life.
HAuing explained the deſcription of a godly life, and in part ſhewed what is required in him that is to leade it, and wherin it principally doth conſiſt; wee will now proceed, and more fully handle ſome mayne poynts, before briefly touched, which are neceſſary to be knowne of him, who deſireth to make any progreſſe in the wayes of godlineſſe. And heere two things come chiefly to be conſidered. Firſt, the grounds. And ſecondly, the parts of a godly life, which containe the duties that are to bee performed by thoſe who leade it. The grounds of this godly life, are certaine fundamentall vertues whereupon it is built, and from which as liuing fountaines, all other vertues and holy duties doe ſpring and flow. And theſe are principally two. Firſt, ſauing knowledge of God, his will and workes. And ſecondly, a liuely faith in Ieſus Chriſt. From which, two other maine graces ariſe, which as principall cauſes produce all ſpeciall duties of a godly life, namely, Firſt, a ſanctified heart purified by faith. Act. 15. 9.And ſecondly, a good conſcience, which followeth our iuſtification.
§. Sect. 2 That ſauing knowledge is the prime vertue, and mother grace, from which all others hauehave their beginning.
The firſt maine ground of a godly life, is ſauing knowledge, which is the prime vertue, and mother grace, from which all others take their beginning. It is the roote of this tree of grace, from which, being effectuall, liuely, and full of ſpirituall ſap, faith ſpringeth (as it were) the mayne body of the tree, and from it all other vertues and graces, like the boughes and branches, and the profeſſion and practice of Chriſtianity in good workes, and the duties of godlineſſe, like the leaues and fruits, doe proceed and grow. For firſt, we know God and his ſauing attributes, and then by faith we apprehend and beleeue them. And vvhen by an effectuall knowledge we conceiue, & by a liuely faith beleeue them, as that Iehouah who is our God, is infinite in all perfection; omnipotent, omniſcient, omnipreſent, and all-ſufficient, moſt good and gracious, moſt mercifull and true, then doe we truſt in him, louelove him, and grow zealous of his glory, obey and ſerue him, praiſe and reioyce in him, and in all things ſubmit our ſelues to his good pleaſure. And ſo when we know and beleeue the former attributes, ioyned with his iuſtice and hatred of ſinne, they worke in our hearts the true feare of God, humility, and awfull reuerence; moouing vsus to honour and worſhip him in ſpirit and truth, to imbrace and practiſe all vertues and holy duties, becauſe they are acceptable vntounto him, and to flye and forſake all vice and wickedneſſe, becauſe they are odious in his ſight. So that ſauing knowledge, as the roote, doth comprize in it the life and ſap of all other graces, whereof it is, that in the Scriptures it is put for them all, and comprehendeth in it alone, all Religion, and the duties of godlineſſe. Thus the Lord prohibiteth vsus to glory in our wiſedome, ſtrength, and riches; but let him that glorieth, glory in this, that hee Jer. 9. 24.vnderſtandeth and knoweth me. And our Sauiour telleth vsus, that This is life eternall, to know God, and whom hee hath ſent, Ieſus Chriſt It is the maine Ioh. 17. 3.ground and cauſe of all true obedience, and therefore the Lord, before he giueth his Law which hee would hauehave kept and performed, prefixeth a Preface, wherein he deſcribeth himſelfe, that his people might know him: I am the Lord thy God, which brought thee out of the land of Egypt, and out of the houſe of bondage. And Dauid exhorting his ſonne Salomon vntounto Gods ſeruice, doth firſt require, that he ſhould know him. And thou, Salomon my ſonne, know thou the God of thy father, and ſerue him with a perfect heart, 1. Chro. 28. 9.and a willing mind. Neither will any doe him chearefull ſeruice, till they Heb. 11. 6.know what a mighty and gracious Lord he is, and what bountifull wages, both of temporall and eternall bleſſings, hee giueth vntounto thoſe that faithfully ſerue him. It comprizeth in it the ſumme of all Gods promiſes, concerning his gifts temporall and ſpirituall, in the couenant of Grace. I will put my Law in their inward parts, and write it in their hearts, &c. and Ier. 31. 33, 34.they ſhall all know me, from the least of them, to the greatest of them, ſaith the Lord. It is the cauſe of all other vertues: for before we know them, we cannot ſo much as deſire them, as our Sauiour implyeth in his ſpeech to the woman of Samaria, If thou kneweſt the gift of God, and who it is that ſaith to Iohn 4. 10.thee, GiueGive mee drinke, thou wouldeſt hauehave asked of him, and hee would hauehave giuen thee liuing water. More particularly, it is the cauſe of faith: for we cannot come vntounto him, nor beleeue in God, till we know him, and what hee Heb. 11. 6.is. And affiance; for as the Pſalmiſt ſaith, They that know thy name, will put Pſal. 9. 10.their truſt in thee; for thou, Lord, haſt not forſaken them that ſeeke thee. Of our louelove of God: for we muſt know how louing and louely he is, before we can louelove him; and as the Apoſtle ſaith, We louelove God, becauſe hee loueth vsus firſt. And the vſuall ſpeech is, There is no louelove of that, of which there 1. Ioh. 4. 19.is no knowledge. To which purpoſe Auguſtine ſaith, that we may louelove Ignoti nulla cupido. Inuiſa poſſumus cupere, incognita nequaquam. Rom. 10. 15.things vnſeene, but not vnknowne. Of our inuocation and prayer: for how ſhall they call vponupon him, in whom they hauehave not beleeued? and how ſhall they beleeue in him, of whom they hauehave not heard? It is the cauſe alſo of our conuerſion vntounto God, and of turning to him from our ſinnes, by true repentance. For the firſt grace wrought in vsus by the Spirit, is illumination, whereby our mindes are inlightened with a ſight of our miſery, and our hearts inflamed with a deſire to come out of it. And to this purpoſe it is ſaid, that the Apoſtle Paul was ſent vntounto the Gentiles, firſt, to open their Act. 26. 18.eyes, and to turne them from darkeneſſe to light; and then to recouer them, from the power of Satan vntounto God, &c. In a word, by knowledge of God, we attaine vntounto all grace and peace requiſite to life and godlineſſe; according to that of the Apoſtle, Grace and peace bee multiplied vntounto you, through the 2. Pet. 1. 2, 3.knowledge of God, and of Ieſus our Lord; according as his diuine power hath giuen vntounto vsus all things that pertaine vntounto life and godlineſſe, through the knowledge of him that hath called vsus to glory and vertue. So that grace and glory, holineſſe and happineſſe, are deriued vntounto vsus by this ſauing knowledge; and that in ſuch meaſure, as this knowledge is, vntounto which we hauehave attained. Heere in this life our knowledge is but begun, and ſo with it our ſanctification and glory; and that being but in part, theſe are imperfect alſo; but when we hauehave this knowledge in perfection, wee ſhall be perfect alſo in righteouſneſſe and bleſſedneſſe; and when the dim glaſſe is remooued, and we ſee God face to face, and know as we are knowne, then ſhall we in his preſence 1 Cor. 13. 12.hauehave fulneſſe of ioy, and pleaſures at his right hand for euermore. To which purpoſe, Pſal. 16. 11. 1. Ioh. 3. 2.the Apoſtle alſo ſaith; Beloued, now are we the ſonnes of God, and it doth not yet appeare what we ſhall be; but we know, that when he ſhall appeare, we ſhall be like him, for we ſhall ſee him as he is.
§. Sect. 3 That ignorance eſtrangeth vsus from God, and the life of grace and glory.
Contrariwiſe, want of this knowledge, and ignorance of God, and his will, maketh vsus ſtrangers from God and the Common wealth of Iſrael, and Ier. 31. 33, 34. Ioh. 10. 14, 4, 5.howſoeuer we be the Church, yet to be no true members of the Church. For God hath promiſed to all that are in the Couenant of grace, that hee will put his Law in their inward parts, and write it in their hearts, and that they ſhall all know him, from the leaſt of them, to the greateſt of them. And our Sauiour ſaith, that he knoweth all the ſheepe of his fold, and is knowne of them; and that they know his voyce, and are able to diſcerne it from the voyce of a ſtranger. And as it makes vsus ſtrangers from God, and the Couenant of grace, ſo alſo from the life of God, or the godly life which he commandeth, as we ſee in the example of the Gentiles, who, hauing their vnderſtanding darkned, were alienated from the life of God, through the ignorance that was in them, becauſe of the blindneſſe of their heart. And contrariwiſe, thruſts vsus headlong into all manner of ſin; for as the Apoſtle ſaith in the ſame place, When the Gentiles, through their ignorance, were thus eſtranged frō the life of God, they became paſt feeling, and ſo gaue themſelues ouer to laſciuiouſnes, Eph. 4. 18, 19.to worke all vncleanneſſe with greedineſſe. So Hoſea, hauing ſet downe a Catalogue Hoſ. 4. 1, 6.of many grieuous ſins, which made the Iewes liable to Gods heauy iudgements, doth after ſhew, that the cauſe of all their ſin and puniſhment was, becauſe they lacked the true knowledge of God in the land. Whereof it alſo is, that ſinners of all kinds, are included vnderunder the name of ignorant perſons, who know not God. So the Pſalmiſt: Powre out thy wrath vponupon Pſal. 79. 6. Ier 10. 25.the heathen that hauehave not knowne thee, and vponupon the kingdomes that hauehave not called vponupon thy name. And the Apoſtle ſaith, that the Lord Ieſus ſhall come with 2. Theſ. 1. 7, 8.his mighty Angels in flaming fire, to take vengeance on them that know not God. And therfore if we would hauehave any portion in Gods ſauing graces, or part in heauenly glory; if we would not be ſtrangers from God, and aliants from his Church; if we would performe any duty of a godly life, or not be caried headlong into all wickedneſſe, if we would not be ſubiect to Gods iudgements, and fearefull deſtruction, nor expoſed to the imprecations of the faithfull in this life, nor to the vengeance of a terrible Iudge, when Chriſt ſhall appeare at his ſecond comming; let vsus not liue in ignorance, but vſe all our indeuour to attaine vntounto the ſauing knowledge of God and his will. Neither let vsus with ignorant people, content our ſelues with our own good meanings and blind deuotions, as our guides in godlines; for then our ſeruice of God will be but will-worſhip, and the carnall conceits of our owne braines; and all our Religion, being nothing elſe, but bodily exerciſe, and Eſa. 1. 12. & 29. 13.ignorant ſuperſtition, will be reiected of God, as odious and abominable.
§. Sect. 4 That God is the chiefe Author and efficient cauſe of ſauing knowledge.
Seeing therefore knowledge is ſo neceſſary vntounto a godly life, we will a little further inſiſt vponupon it, ſhewing what it is, and the nature and properties of it, whereby we ſhall be the better able to labour after it in the vſe of all good meanes, and know to our comforts, when we hauehave attained vntounto it. Sauing knowledge then is a grace of God, wrought in vsus by his holy Spirit, which inlighteneth our minds, to know thoſe things which are reuealed of God and his will, by his Word and workes, that we may make an holy vſe of it, for the ſanctifying of our hearts, and direction of our liues, in all duties of holineſſe and righteouſneſſe. Whereby we may perceiue, that not nature, but God onelyonly is the Author and efficient cauſe of this knowledge, and ſo much onelyonly doe we know of God, as we are taught of God. According to that couenant of grace, in which God promiſeth, that hee Ier. 31. 33, 34.will put his Law in our inward parts, and write it in our hearts, and that wee ſhall know him from the leaſt to the greateſt. So our Sauiour ſpeaking of his Elect, ſaith, that they all ſhall be taught of God. And againe; No man knoweth the Iob. 6. 46.Sonne but the Father, neither knoweth any man the Father but the Sonne, and he vntounto whomſoeuer the Sonne will reueale him. Neither is this knowledge a naturall habit of the minde, but a grace of God, which is not purchaſed by vsus or our owne merits, or therefore beſtowed vponupon vsus rather then others, becauſe God foreſaw, that we would vſe it when we had it, better then they, but Gods free gift promiſed in the couenant of grace. The which he worketh Ioel 2. 28.in vsus firſt, by ſending his Sonne, his true eſſentiall wiſedome, who hath reuealed vntounto vsus his Fathers will, and being the great Prophet of the Church, hath made knowne vntounto vsus the counſels of God, and all things neceſſary for our Saluation; and that not onelyonly, nor chiefly, to the wiſe of the world, but to the weake and ſimple; according to that of our Sauiour; I thanke thee, O Father, Lord of heauen and earth, becauſe thou haſt hid theſe Matth. 11. 25.things from the wiſe and prudent, and haſt reuealed them vntounto babes. And ſecondly, his holy Spirit, who was and is ſent from the Father and Sonne, to teach and lead vsus into all truth, as our Sauiour promiſed his Apoſtles. And this is that holy anointing, of which the Apoſtle ſpeaketh, whereby wee Iob. 16. 13.know all things, and neede not that any teach vsus, but as this anointing teacheth vsus of all things. And that Collyrium, or precious eye-ſalue, which Chriſt Apoc. 3. 18.promiſeth to giuegive to the Angell of the Church of the Laodiceans, to inlighten their blind eyes in the knowledge of the truth. So the Apoſtle telleth vsus, that we cannot ſee nor conceiue the things which appertaine to Gods Kingdome, but God hath reuealed them vntounto vsus, by his Spirit, for the 1. Cor. 2. 10.Spirit ſearcheth all things, euen the deepe things of God. And hence it is, that he is called the Spirit of wiſedome, reuelation and illumination, and the Ephe. 1. 17. Iohn 16. 13.Spirit of truth, becauſe he is both light and truth himſelfe, and alſo inlighteneth our mindes which are naturally full of darkeneſſe, and leadeth vsus into all truth needefull for our ſaluation. And therefore if we would hauehave this ſauing knowledge, we muſt goe to the chiefe Fountaine and Author of it, and pray often and earneſtly that he will for his Sonne, and by his holy Spirit take away our naturall blindneſſe, and open our eyes, that we may ſee the wonderfull things of his Law.Pſal. 119. 8.
§. Sect. 5 Of the inſtrumentall cauſes of ſauing knowledge.
The inſtrumentall cauſes of this knowledge, are firſt, the Booke of nature: ſecondly, the Booke of Grace. The Booke of nature; for euen this light being ſanctified by Gods Spirit, is helpefull to the regenerate for the reuealing of God and his will vntounto them. And that both the eternall booke of nature, which is the conſcience, and the externall Booke, which is the great volume of the creatures. For if there be in all men ſome reliques of the light of nature ſhining in their conſciences, which conuince them that there is a God, and that this God is moſt good, powerfull, iuſt, bountifull, a liberall rewarder of good, and reuenger of euill, according to the ſaying of the Apoſtle; That which may be knowne of God, is manifeſt in them: for God hath ſhewed it vntounto them; then how much more clearely doth this light Rom. 1. 19.ſhine in the faithful, when as it is renewed and made much brighter and clearer by Gods holy Spirit? The Booke alſo of the creatures doth conuince all men that there is a God, and that he is infinite in wiſedome and power, omnipreſent and full of goodneſſe; according to that of the Apoſtle; The inuiſible things of him from the creation of the world, are cleerely ſeene, Rom. 1. 20.being vnderſtood by the things that are made, euen his eternall power and Godhead, ſo that they are without excuſe. And therefore how much more may the faithfull profit by learning and reading this Booke, who hauehave the holy Spirit for their Tutor, which openeth their eyes, that they may ſee Gods wiſdome, goodneſſe and power ſhining in them; and their hearts, that meditating on them, they may make an holy vſe of this knowledge, for the ſtirring of them vp to render vntounto God prayſe and thankſgiuing? The Booke of grace alſo is either the internall writing of Gods Law and will, in the heart and inward parts, by the Spirit of God, which the Lord promiſeth to doe in the couenant of grace; or the outward Booke of the Ier. 31. 34.holy Scriptures, in which are contained all things neceſſary to be knowne of God and his will, for the ſaluation of our ſoules. And laſtly, Gods Miniſters are his inſtruments whereby he reuealeth himſelfe and his will vntounto vsus; who doe expound vntounto vsus his written Word, and vnfold the myſteries and difficulties thereof that we may vnderſtand them. And therefore if we would attaine vntounto the knowledge of God and his will, we are to vſe the helpe of thoſe inſtruments which he hath ordained for this purpoſe; eſpecially we are to deſire that inward writing of the Spirit in our hearts, and to make vſe, by reading, and meditation, of the Scriptures, and by often hearing of them expounded and applied vntounto vsus by Gods faithfull Miniſters.