A Guide to Godliness, Book 5 · Chapter 26
CAP. XXVI.
Of the laſt priuate meanes of a godly life, which is, experimentall knowledge.
§. Sect. 1 What this experimentall knowledge is, and the practice of it in many examples.
THe laſt priuate meanes (whereof I will ſpeake) which may helpe and inable vsus to leade a godly life, is experimentall knowledge, whereby wee apply whatſoeuer we know, either concerning God, or our ſelues, vntounto our owne particular vſe, and indeuour to profit by it in the practice of holineſſe and righteouſneſſe. Thus wee are not onelyonly to know that God is a gracious Father in Chriſt, as to others, ſo vntounto vsus; but to labour to hauehave the experience of it in our ſelues, by feeling the beames of his fatherly louelove warming our hearts, and inflaming them with vnfained louelove towards God againe, by obſeruing his fatherly prouidence watching ouer vsus, and how often wee hauehave been thereby powerfully defended from our many and mighty enemies, deliuered out of imminent dangers, freed from many afflictions, when as we ſaw no meanes of eſcaping, and graciouſly relieued and prouided for in our wants and neceſſities, when we hauehave had no poſſible meanes to ſupply them. Thus knowing God to be Omnipotent in power, we muſt labour to hauehave a feeling experience of it in his continuall ſupporting vsus, both in reſpect of our ſoules and bodies, notwithſtanding our owne frailty and weakneſſe, in which we ſhould hauehave often periſhed, in reſpect of the one through worldly dangers, and in reſpect of the other through ſpirituall tentations, did not he ſuſtaine vsus with his might, and glorifie his power in our infirmities and 2. Cor. 12. 9.weaknes. And thus knowing God to be true of his word, yea truth it ſelfe, we muſt labor to hauehave the experience and feeling of it in our ſelues, by obſeruing how he hath at all times made good his promiſes vntounto vsus, euen then, when by reaſon of ſome delay we hauehave moſt doubted of them. Finally, knowing that he is good and gracious, mercifull and bountifull, both vntounto all his elect, and particularly vntounto vsus, wee muſt ſeeke to confirme it vntounto our ſelues, by our owne experience, and by calling to mind how often he hath pardoned our former ſinnes, and ſealed this pardon in our hearts and conſciences by the teſtimony of his Spirit; how often we hauehave taſted how good he is in the fruits of his bounty, and in the ſweet feeling thereof hauehave had our hearts comforted and refreſhed. The which experience of times paſt, will much ſtrengthen our faith and hope Rom. 5. 4.for the time to come, make vsus wholly to depend vponupon him, and to conſecrate and deuote our ſelues to his worſhip and ſeruice, with all cheerfulneſſe and couragious reſolution, notwithſtanding all oppoſitions, ſeeing by manifold experience we hauehave found, that the God whom wee ſerue, is Dan. 3.moſt mighty to defend vsus, moſt gracious, true of his promiſes, and bountifull in performance, richly rewarding all thoſe who feare and depend vponupon him. Thus knowing the vertue and efficacy of Chriſts death, in taking away, by the ineſtimable merit thereof, the guilt and puniſhment of our ſinnes, we muſt ſtriue to finde and feele it in our owne experience, by obſeruing how it hath been powerfull and effectuall in vsus, for the mortifying and crucifying of our carnall luſts and ſinfull corruptions, which heretofore hauehave ruled and raigned in vsus. And this Paul meaneth, when hee ſaith, that he deſired to know nothing but Ieſus Chriſt, and him crucified; 1. Cor. 2. 2.namely, this vertue and efficacie of it in himſelfe, in the crucifying of his fleſh, with the luſts thereof, and not onelyonly to know the truth of it, which might eaſily be attained vntounto by the relation and inſtructions of others. In which ſenſe he ſaith in another place, that he accounted all things but loſſe, Phil. 3. 8, 9, 10.for the excellency of the knowledge of Chriſt Ieſus, and that he laboured aboue all things to know him, and the power of his Reſurrection, and the fellowſhip of his ſufferings, being made conformable vntounto his death; that is, not barely to know theſe things, or to beleeue them by faith, but to hauehave the experience of the vertue of his Reſurrection, in raiſing him from the death of ſin, to holineſſe and newneſſe of life, giuing him a full conqueſt ouer his corruptions, and ſpirituall life and ſtrength to ſerue God in ſome perfection. Thus knowing the holy Ghoſt to be our ſanctifier, we muſt neuer reſt till we hauehave ſome good experience of it in our ſelues, in his purging vsus thorowout, body and ſoule from all ſinfull pollutions, and in our ſpirituall renewing and reforming according to Gods Image, in wiſedome, holineſſe and righteouſneſſe. Thus we muſt know the workes of God both towards our ſelues and others, not onelyonly by hearing, reading and diſcourſe, but alſo by our owne obſeruation and experience. How liberally from time to time he hath rewarded our poore indeuours, and imperfect ſeruice, with manifold bleſſings; and how hee hath corrected our ſloth, when as wee hauehave been cold and careleſſe, formall and negligent in his ſeruice with his fatherly chaſtiſements. How he hath viſited our ſinnes with croſſes and afflictions; yea ſpeciall ſinnes with ſpeciall puniſhments, which hauehave ſprung as fruits from thoſe curſed rootes, and by following them as at the heeles, hauehave plainly ſhewed from what cauſes they came, or elſe hauehave bin ſo fitted and proportioned vntounto them, in likeneſſe and ſimilitude, that the correction hath (as it were) by the hand led vsus to the ſight of our ſinne. And how vponupon our repentance and humiliation he hath graciouſly ſpared and freed vsus from our afflictions, when wee leaſt thought of any deliuerance. The which as it will notably preſerue vsus from falling into thoſe ſinnes, for which wee hauehave been formerly corrected; ſo when wee hauehave falne, it will effectually mooue vsus to riſe out of them by vnfained repentance; and confirme thereupon our affiance in God, that ſeeing he is immutable 2. Cor. 1. 10.in his goodneſſe, he will now againe be alike gracious vponupon our humiliation, to deliuer vsus from preſent and future euils. Thus alſo in Gods dealing with others, we may hauehave experience of his truth in his promiſes towards thoſe that feare and ſerue him, and in his threatenings againſt thoſe that are wicked, who make no conſcience of their wayes, but rebelliouſly ſinne againſt him; of his Iuſtice, by obſeruing his Iudgements, executed vponupon the wilfull tranſgreſſours of his lawes, and his goodneſſe and mercy towards thoſe who indeuour to ſerue and pleaſe him; whereby we Eccleſ. 8. 12.ſhall be made fearefull to offend him, and carefull to carry our ſelues ſo in an holy conuerſation, as that we may be accepted in his ſight. And as this experimentall knowledge of God and his workes, will bee a notable meanes to reſtraine vsus from all ſinne, and to further vsus in all the duties of a godly life: ſo alſo the like knowledge of our ſelues, and our owne courſes and actions, will be a ſingular helpe to the ſame ends; as when we not only know that we are wholly corrupted in our ſoules and bodies with originall ſinne, but alſo experimentally feele the venome and vigour of it working in vsus, diſabling vsus vntounto all good duties, and making vsus prone vntounto all wickedneſſe; whereby we are made more carefull in the vſe of all good meanes, by which wee may be inabled more and more to mortifie and ſubdue it: when as wee not onelyonly after a generall manner know our naturall weakneſſe and frailty, whereby we are often ouertaken with manifold actuall ſinnes, but alſo obſerue by particular experience, our ſpeciall ſlips and falls, what corruptions are moſt potent in vsus, and vntounto what ſinnes our nature is moſt prone, and wherewith we are moſt often foyled, to the end that we may not reſt vponupon our owne ſtrength, which ſo often faileth, but vponupon the power and promiſes of God; and with more feruency craue the aſſiſtance of his holy Spirit, to ſtrengthen vsus againſt our corruptions, and to ſubdue their power, that they may not preuaile againſt vsus as in former times. When as we ſee that wee are defectiue in all good duties, we muſt alſo by experience obſerue vntounto what ſpeciall duties we are moſt auerſe, and which we performe with moſt difficulty, bewraying in them our greateſt wants and imperfections; that ſo wee may goe about them with greateſt reſolution, and vſe our beſt indeuours to performe them daily in more perfection. When as wee not onelyonly know that we are continually tempted by our ſpirituall enemies, but alſo finde by experience their particular tentations, wherewith they moſt aſſault vsus, and moſt often foyle and ouercome vsus, that ſo wee may in theſe regards keepe a more ſpeciall watch, take more paines in repairing theſe particular breaches, and arme our ſelues with more courage and reſolution to withſtand them in the next incounters.
§. Sect. 2 The experimentall knowledge of our owne eſtates, in reſpect of our contrary courſes.
Againe, wee are thus by our experience to marke and obſerue our ſelues, in reſpect of our diuers and contrary courſes in our liues and conuerſations. Pſal. 84. 11. and 27. 1, 3.As when we are watchfull ouer our wayes to pleaſe God in all things, and carefull to ſerue him in all Chriſtian duties, what ſingular bleſſings and benefits wee reape thereby. How wee are comforted with Gods gracious preſence, and feele the beames of his louelove cheering our hearts, and the light of his countenance ſo refreſhing them, that no afflictions can diſmay vsus; how our faith is ſtrengthened againſt all tentations, in the aſſurance of the remiſſion of our ſinnes, and the ſaluation of our ſoules; how our heads are lifted vp with hope, ioyfully expecting the performance of all Gods promiſes, euen when they are delayed; and how Pſal. 23. 4. and 3. 5. Joh. 14. 27. Rom. 8. 31, 32, &c.confident we are in the middeſt of deſperate dangers, in the aſſurance of Gods preſence and protection. What peace we hauehave vvith God, and in our owne conſciences, which paſſeth all vnderſtanding, and how therein we triumph ouer all worldly oppoſitions, and the worſt that the might and malice of the diuell, and all his adherents can doe againſt vsus. Finally, Ioh. 16. 27.what rauiſhing and vnſpeakeable ioyes repleniſh our hearts, which Rom. 5. 3.none can take from vsus, no not afflictions and perſecutions, nor the dreadfull face of approaching death! On the other ſide, when wee neglect our watch, and are ouertaken with any groſſe ſinnes; when we careleſly omit the duties of Gods ſeruice, or performe them ſlothfully & negligently, after a cold and formall manner, wee may out of experience obſerue, either how we are hardened through the deceitfulneſſe of ſinne, and lye ſnorting in carnall ſecurity, without any ſenſe or motion of ſpirituall life; or if our conſciences be awakened, and wee come to ſome feeling of our wretched eſtate, how we are diſmayed with the abſence of God, when he hath withdrawne Cant. 3. 1. and 5. 6. Pſal. 23. 1. Pſal. 32. 3. Pſal. 6. 1, 3, 6. Pſa. 38. 1, 2, 3, 4. Pſalm. 77. 2, 7, 8, 9. Pſal. 88. 15.from vsus the ſenſe and feeling of his grace and fauour; how wee are terrified with the apprehenſion of his wrath, and with the ſight of our manifold and grieuous ſinnes; how our faith is aſſaulted with doubting and incredulity, our hopes vaniſhed, our affiance weakened, yea oftentimes turned into diffidence and diſtruſt. Our peace diſturbed with the accuſations of a guilty conſcience, and our ioy turned into ſorrow and heauineſſe. Of both which eſtates when we hauehave had feeling experience, it will be an effectuall meanes, as any other, to make vsus flee all manner of ſinne, to ſtriue continually againſt our corruptions and imperfections, and to indeuour with all care and good conſcience, to pleaſe God in all things, and to performe vntounto him zealous ſeruice in all the duties of a godly life.
§. Sect. 3 That no knowledge is to be compared with this of experience.
In a word, there is no knowledge alike vſefull and profitable vntounto this, which is ſeaſoned by obſeruation and experience. For as in ciuill affaires, that knowledge which is gotten by reading and mentall diſcourſe, is of little vſe or worth, vntill it be perfected by practice and experience; ſo is it much more true in the knowledge of Chriſtianity. Wee ſee that men by much reading and ſpeculation, attaine vntounto great knowledge, but ſeldome to ſound wiſedome, which hath giuen way to that common Prouerbe, that The greateſt Clerks are not the wiſeſt men. It is no leſſe certaine (though it may be leſſe obſerued) that ſpeculatiue knowledge, not being ſeaſoned with experience, doth not make men ſpiritually wiſe vntounto ſaluation; whereof it is that the great Doctours of the world, who are richeſt in it, are commonly pooreſt in grace and godlineſſe, hauing no ſenſe and feeling of thoſe things, whereof in their learned diſcourſes they make a great ſhew, and are well able to teach others that way which themſelues neuer trauelled. It is not much reading, nor ſpeculatiue skill in the writings of State-policy, that will make a wiſe Councellour, and much leſſe a prudent Prince and Gouernour; but when this knowledge is ſeaſoned with experience, which teacheth where the rules hold, and where they faile, and how they are varied by circumſtances, which being innumerable, cannot be comprehended in any precepts, but are onelyonly to bee determined by wiſe prudence, which is gotten by experience. It is not only booke-knowledge that will make a good Generall, or skilfull Pilot; no not ſo much as a cunning Artificer; but when this knowledge is perfected by practice and experience: and ſo ſurely, though wee abound neuer ſo much in litterall knowledge, it will be farre from making vsus good Chriſtians, vnleſſe wee bring precepts into practice, and by feeling experience apply what we know, to our owne particular vſe and benefit. Yea, in truth amongſt all thoſe poynts of Religion which wee comprehend euen by the ſauing knowledge of faith, thoſe aboue all others are moſt ſweet and comfortable, vſefull and beneficiall, which hauehave been confirmed and ſealed vntounto vsus by moſt experience. A man truly wiſe, may cleerly diſcerne of good and euill, and of that which is either ſafe or dangerous, and may not onelyonly beleeue without any doubting what he knoweth, but may be able, by effectuall reaſons to perſwade others, either to imbrace or ſhunne them; and yet neuer come to a ſound vſe of his knowledge, till it be ſeconded and better cleered by experience. As for example, hee may know the danger of ſuretiſhip, and how many men hauehave been vndone by it, loſing not onelyonly their wealth, but alſo their friends for whom they hauehave been ingaged, and yet be ſo blinded with deceiuing hopes, that with ſome little importunity he is content to be ingaged: but if his generall notions be ſeaſoned by experience, and if being left in the lurch, he hath found and felt the ſmart of his forwardneſſe, afterwards a threefold Cable is not ſtrong enough to draw him into bonds, and hazard himſelfe vntounto ſo many miſeries. So a man may know that this or that meate may bee dangerous and of hard digeſtion, and yet be drawne by his appetite to feede vponupon it; but if he hauehave once ſurfetted, and hauehave felt the ſmart of a tedious ſickneſſe which hath indangered his life, he is afterwards alienated from it, both in iudgement and appetite, ſo that hee will bee ſure to take heed of that diſh, though he will venture to feed on another no leſſe dangerous in his opinion, but not tryed to be ſo by experience; and thus it is in all other dangers, which wee more carefully ſhunne, as wee hauehave with more difficulty eſcaped out of them. So contrariwiſe, that which our iudgements approue as good, is not ſo much loued and imbraced, till we hauehave by experience found it to be ſo vntounto vsus; neither hauehave we euer ſo much deſire of the wholeſomeſt food, though we know it to be ſo, as when wee hauehave by experience found, that it is pleaſing to our owne taſte, and affoording vntounto vsus good nouriſhment, hath been a notable meanes to preſerue our health, and increaſe our ſtrength. And thus alſo it is in ſpirituall things. Though we ſee the danger of our corruption, with the manifold euils which doe accompany them, and thereby are made carefull in ſome degree to auoyd them, yet we may be ouertaken, and with the violence of our luſts and paſſions be drawne to fall into them: but if by experience we hauehave felt the ſmart of them, how their poyſon hath wrought in our hearts, infeebled our graces (as it were the vitall ſpirits) and weakened and diſabled vsus vntounto all good duties, wee will euer afterwards mortally hate them, and more carefully ſhunne them then in former times. And contrariwiſe, though we know and beleeue, that ſuch graces and duties are excellent, and therefore to be loued and imbraced of vsus; yet ſhall wee neuer doe it vvith that ardency of affection, as vvhen vvee hauehave taſted the ſvveetneſſe of them in themſelues, and the manifold comforts and ſingular benefits vvhichwhich doe accompany them; as peace vvith God, and peace of conſcience, aſſurance of Gods louelove and our ovvne ſaluation, invvard refreſhment and ioy in the holy Ghoſt; and ſuch other bleſſings of like nature. All vvhichwhich conſiderations ſhould povverfully perſvvade vsus, not to content our ſelues with the knowledge of Chriſtianity, but to labour after the feeling and experience, the vſe and practice of what wee know, which will be a ſingular helpe to further vsus in all the duties of a godly life.