A Stock of Divine Knowledge, Chapter 2
CHAP. II.
PSAL. 147.19, 20.
Hee ſheweth his word unto Jacob, his Statutes and his Judgements unto Iſrael. Hee hath not dealt ſo with every Nation, &c.
THis Pſalme ſheweth us what is the chiefeſt wiſdome of a man; and wee have found it out, that it is the true knowledge of the true God; Therefore, foraſmuch as God is inviſible, and no man hath ſeene God at any time (a principle ſo certaine, that for this cauſe the Jewes put the Prophet Iſaiah to death, becauſe he ſaid, that hee ſaw God, Iſa. 6.1. ſitting upon a throne, high and lifted up, &c.) a neceſſary queſtion will ariſe, that ſince God cannot be ſeene,
Queſt. How can a man come to know God?
Anſ. God is to bee knowne two wayes; Firſt, by Nature, and thoſe naturall notions that are in the mindes of men; or, by thoſe effects that declare this excellent workmanſhip, as his wiſdome, his power, his juſtice, his mercy, and the like. Secondly, by Revelation; both of theſe intimated in that text that I have read, where hee ſaith, that God gave unto his Church his Law and Statutes. That wee may further confirme this, It is manifeſt, that all Nations at all times have (as it were) groped after God, to finde what a kinde of one he was, that they might know him: This doth appeare by thoſe excellent Writings that many heathen men have written; as the books of Tully, &c. as alſo by many teſtimonies of Scripture; as Saint Paul, when he had to doe with the Gentiles, preſt this thing, that by naturall reaſon God was to bee knowne, and that two wayes; either by the naturall and inbred notions that are planted in the mindes of men; or by thoſe great workes which were wrought by God. This appeares, becauſe that which might bee knowne of God, is manifeſt by his works, Rom. 1.20. the Apoſtle there ſpeaks of the Gentiles, and of the wiſe men of the Gentiles, that God might bee knowne in knowing of themſelves and of his works. The learned underſtand that place onelyonly of Philoſophers, who by ſearch have knowne God; and they ſhould have taught this knowledge unto others, that God might have beene knowne by others alſo: but they, out of the pride of their hearts, kept it to themſelves: And to this purpoſe there is an Epiſtle extant of Ariſtotles, which hee wrote to Alexander the Great, wherein hee ſaith that he had written them (meaning his Phyſicks) as if hee had not written: and the ſame Apoſtle ſaith, Act. 17.27. that God was neere to every one of them by theſe effects, by his wiſdome, by his power, and the reſt, as the Creator and the things created; becauſe a man cannot looke upon any thing that God hath made, but hee ſhall ſee ſome footſteps leading to the knowledge of God; much more when hee ſhall looke upon the frame of heaven and earth; Pſal. 19.1. The heavens declare the glory of God, and the firmament ſheweth his handy-works. The holy Ghoſt ſheweth that there is ſomething by which the moſt barbarous Nations that are cannot bee ignorant of God: therefore wee add that which the Apoſtle hath, Rom. 1.20. the inviſible things of God, even his eternall power and Godhead, are cleerely ſeene, being conſidered in his works, as his government, and preſervation of all things; therefore ſaith the ſame Apoſtle, The Lord left not himſelf with out witneſſe, in that hee did good, and gave us raine, &c. Act. 14.17. that though they had not his Word, yet they might grope after God. the Apoſtle alledgeth a proofe out of one of their owne Poets, that taught them, you are Gods generation; if you bee of Gods generation, you muſt have reaſon and underſtanding that you may in your ſelves finde out the knowledge of God. This ſpecially appeares in mans body, becauſe the body of man is called a little world, upon any part whereof if a man looke, hee may finde God; ſo that a man by naturall knowledge may come to know that there is a God, and what he is. And this is the Anſwer to the firſt Queſtion.
Queſt. 2. Why is God to be knowne naturally?
Anſw. 1. The Anſwer ſtands in three things: Firſt, becauſe there never was any Nation, Citie, or Family without religion, and a kinde of worſhip.
2. Becauſe that men by this naturall knowledge might be provoked to ſearch for a more perfect knowledge.
3. Becauſe all men might be without excuſe.
Firſt, the anſwer ſtands thus; There have beene many Nations that knew not God by Revelation; but there never was any Nation, Citie, or Family without ſome kinde of worſhip. From whence we inferr, that they have ſome naturall knowledge of God; for, where there is religion, there is ſome knowledge that there is a God. This principle of the being of God was ſo deeply planted in them, that rather then they would not have a God, they worſhipped the works of their owne hands: and this ſhewes they have ſome naturall knowledge.
Secondly, God hath ſtill kept his Church in ſome eminent place, whither they (moved by this naturall inſtinct) might flie, to bee more fully inſtructed in the knowledge of the true God, as Eſay ſpeaks, Come and let us goe up to the houſe of God, for hee will teach us his wayes. Indeed, we know ſomething of him by nature; but we know nothing as wee ought to know; as it appears further by the Apoſtle S. Paul.
Thirdly, Becauſe all men might be without excuſe; ſo the Apoſtle affirmes, Rom. 1.20. that the inviſible things of God, as his eternall power and Godhead, were ſeene in his works, that they might bee without excuſe; they had ſuch a knowledge as told them that God was their Creator; that when they knew God, and glorified him not as God, &c. they might have no excuſe: and for this cauſe it was that they had ſuch naturall knowledge. And this is the firſt thing.
Uſe 1. Is there then ſuch light naturally in the heart of man? this drawes us to this good meditation: Oh what an excellent knowledge was that in which wee were firſt created! Wee may gather this from the light that is left in us, even as the bigneſſe of Hercules his bodie was gathered by his foot, and as a man may ſee the bigneſſe of a Lion by his claw, or by looking upon the ruines of a great houſe, may ſee what a Palace it ſometimes was; ſo when we looke upon the ruines of nature, wee may ſee in what an excellent eſtate we were at the firſt. For concluſion then, Let us take notice of our loſſe, that it may bee a provocation to make us recover our ſelves; ſeeing that wee had ſuch a knowledge, that we knew God perfectly, wee may endeavour to know him ſo againe; or, as men that have had great eſtates, and are fallen to decay, are carefull to recover themſelves, and neglect no meanes whereby they may recover their loſſe: ſo wee, looking upon our ſelves, may ſee our loſſe, and labour to recover it.
Uſe 2. Then ought wee continually to ſee God in the heavens, and in the earth, that by theſe viſible things wee may come to ſee the inviſible God, as the eternall power and Godhead; theſe things ſhould not be paſſed over ſlightly. The Apoſtle S. Paul, to draw us to a conſideration of this, calls it the knowledge of God: ſo Chriſt teacheth us to conſider the Lilies of the field, and the Ravens, to ſee God in theſe; this David doth, Pſal. 104. which whole Pſalm doth notably ſet forth God to be known by his works; ſo that in the leaſt creature wee may ſee God; yea, even in the leaſt Fly, as well as in the greateſt Elephant; ſo that by the meditation of the creature, we may ſee the beauty of the Creator. Saint Auguſtine meditating, or looking upon the creature, Lord, ſaith hee, thou art beautifull, therefore haſt thou made them beautifull; thou art good, therefore they are good; thou haſt a being, therefore thou gaveſt them a being.
This we know, yet this our knowledge being compared with the knowledge we had, is nothing but ignorance: therefore let us labour to meditate on this, that by ſearching wee may finde out God. Hee is a good Clerk that can read in theſe books, and ſhall bee drawn to ſee the wiſdome, power, and juſtice of God: but as the Prophet (Iſa. 5.11, 12.) complaines, that no man conſiders the works of the Lord, they have the Pipe and Lute in their Feaſts: So wee may ſay, that many are ſo taken up with pleaſure and other vanities, that they will not conſider the works of God; and therefore no marvell that they are ſo ignorant, becauſe they will not goe out of themſelves.
Queſt. How is God knowne above nature?
Anſw. By Revelation; and that either by his Word or Spirit. The knowledge of God which is by Nature is a common knowledge, it belongs to all men: but this that is above nature, is the particular voice that ſounds in the Church.
The firſt way whereby God is knowne to us above nature is the Word; whereof David ſpeaking, Pſalm. 19 7. ſaith, The Teſtimonies of the Lord are ſure, enlightning the eyes, revealing the object, enabling the organ. He hath given his Lawes and his Statutes unto Iſrael, hee hath not dealt ſo with every Nation: and Chriſt ſaith, that No man hath ſeene God at any time, but the onelyonly begotten Sonne of God, and hee to whom hee will reveale him, John 1.17. So Saint Paul, Act. 17.23. ſpeaks to the Athenians, him doe I declare unto you whom you ignorantly worſhip.
The ſecond way that hee reveales himſelfe, is by his Spirit, Mat. 11.25. I thank thee, O Father, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them to babes. Alſo 1 John 2.27. You have an oyntment, ſaith the Apoſtle, and you need not that any one teach you, but the Spirit of God teacheth you all things.
Queſt. Why hath God made himſelfe manifeſt after this manner?
Anſ. For three reaſons: Firſt, becauſe that knowledge which we have by nature is obſcure. Secondly, becauſe that knowledge without this is imperfect and partiall. Thirdly, becauſe the knowledge of the Word is not effectuall without the Spirit.
For the firſt; God hath revealed himſelfe by his Word, becauſe the diſcovery which nature makes is marvellous obſcure. Simonides, a great Philoſopher, being asked by Hieron the Tyrant, what God was, deſired two daies reſpite; and then being asked, he deſired two dayes more; and then being asked, hee deſired two dayes more: then the Tyrant asked him why he did ſo; becauſe ſaith hee, the more I ſeek after him, the farther off I am from finding him; ſo that nature is obſcure. And ſecondly, it is imperfect, becauſe that knowledge of nature without the Word, knowes but a peece of God; and therefore, becauſe God would have his Church know him perfectly, he adds his Word to his works; and in this reveales himſelfe more fully, and diſcovers thoſe wonders which nature could not onelyonly not diſcover, but not comprehend being revealed, as the great myſtery of the Trinity, &c.
2. The knowledge of Nature is not a ſaving knowledge; for though it knowes God as Creator, yet it knowes him not as Redeemer. John 5.39. Search the Scriptures, for in them you finde eternall life, and they are they that teſtifie of mee; and therefore God adds his Word, that he may be known as a Redeemer and Reconciler, &c.
3. The knowledge of the Word is not effectuall without the Spirit. 1 Cor. 3.5, 6. It is neither Paul, nor Apollos, &c. but God that gives the increaſe. The knowledge of the Word is outward, but the knowledge of the Spirit is inward, and man cannot teach inwardly; and therefore there cannot be ſuch a knowledge without the Spirit, for man can but ſpeake to the eare; yea, though he may preſſe it vehemently, yet without the Spirit it is nothing; God therefore hath joyned the Word and Spirit together: and ſo the anſwer is cleered in theſe three things.
Uſe 1. Seeing that by the principles of Nature a man cannot come to ſaving knowledge, hee muſt therefore labour for the knowledge of the Word of God; hee muſt not be a ſtranger to the Word, nor the Word a ſtranger to him, that hee may know God. If a man cannot be partaker of true happineſſe but by the knowledge of God; and if all ſaving knowledge be by the Word, then it neceſſarily followes, that hee muſt bee acquainted with the Word: If hee bee a ſtranger to the Word, and the Word a ſtranger to him, ſurely he is a ſtranger to the life of God. I will not ſtand to ſhew how the Divell bewitcheth many wiſe men, that are carefull to provide for their children, and bring them up in naturall knowledge, but ſcorne this which we muſt moſt labour for, to have the Word familiar; we muſt hearken to the counſell of the Apoſtle, Col. 3.16. to let the Word of God dwell plentifully in us in all wiſdome. Chryſoſtome preſſing this place, Let the Word dwell in you richly, &c. ſaith thus, It is not, Let the Word come into you as a ſtranger for a night; but let it dwell in you as a familiar friend. Why ſir, wee may know a ſentence or two; No, but the Apoſtle ſaith, Let the Word dwell plentifully in you: If a man have learned ſome ſentences by heart, as children have learned whole books, this is not that which the Apoſtle meanes, but let it dwell in you in all wiſdome; where the Apoſtle will have us diligent to underſtand the Word: Why ſo? becauſe there God hath revealed himſelfe. Pro. 2.5. If thou apply thy heart to inſtruction; it is not, if thou wilt read a Chapter or two, but thou muſt beate thy head about it, and apply thy heart unto it; for what ſaith the Wiſe man in the 5. verſe? If thou ſearch for her as for ſilver and gold, then thou ſhalt underſtand the way of the Lord, and finde the knowledge of God. It is not to bee gotten by careleſneſſe; but, as Chriſt ſaith, Search the Scriptures, as men doe when they have loſt any thing, as the woman that loſt the groat; it argues a diligent ſearching: this is that the Authour to the Hebrews ſpeaks of, about which wee ought to have our wits exerciſed through long cuſtome. Bretheren, It is inexcuſable (if not damnable) idleneſſe in many men, that they have no heart to read the Scriptures: Whatſoever you pretend, that you cannot for your callings; I tell you, that neither your callings, nor the works of your callings will excuſe you in that day when the ſecrets of all hearts ſhall be diſcloſed; you doe abuſe God, you ought to afford your ſelves time, and you muſt afford your ſelves ſo much time: you have time enough to ſpend in courting, and in wantonneſſe, and in other idle vanities. Will you have Chriſt to know you, and acknowledge you, when your callings, and all other vanities are gone, and ceaſe? what a queſtion is this? who would not have that willingly? then muſt you take care to know Chriſt here, or elſe he will not know you hereafter.
Uſe 2. Seeing that this is ſo, then every man ſhould labour for the Spirit of God, that hee may be able to profit by the Word preached or read. Without him a man may have a knowledge, but not a ſaving knowledge: It is an excellent benefit for a man to have good teachers; but it is no benefit in compariſon of this, that the Spirit becomes our teacher; for, who teacheth like him? Job 36.22. therefore labour for this teacher. Saint Auguſtine ſaith, the teachers are without; but hee ſits in heaven that muſt teach the heart, therefore looke to him: wee can but make a noiſe in your eares by any our moſt earneſt expreſſions and vehement cries, but it muſt bee the Spirit that makes all effectuall. I pray you tell me, ſaith the ſame Father, what doth the Husbandman? can hee doe any thing but the outward work? doth he doe any thing inwardly? can he make an apple? can he make a leafe? hee cannot; it is God that doth that. Aske the Apoſtle Saint Paul, and hee will tell you, It is Paul that plants, and Apollos that waters, but it is God that gives the increaſe; therefore labour that you may have that annoynting: you may not bee negligent of the Word, which is the means that God will have uſed, who will not give effectuall knowledge without it; therefore Miniſters muſt plant, but if you will have fruit by the miniſtery, you muſt labour to have the Spirit. That which makes the Word unprofitable is, that men look ſo much upon the husbandman, therefore God doth oftentimes ſend a bad harveſt. Origen ſaith, it is ſomewhat in the goodneſſe of the ground, and ſomewhat in the husbandman if the harveſt bee good; but ſaving knowledge is no where to bee looked for, but from God: therefore every man muſt labour earneſtly to have the inward teacher. It is ſaid in Gen. 30.1. that Rachel was barren while ſhe looks upon the husband; but when ſhe goes to prayer, in verſe 22. then ſhe conceives: ſo, many of you looke too much upon your Miniſters, and therefore there is little profit; but lift up your ſelves in prayer to God, and hee will make you profit, ſo that ye ſhall have the ſaving knowledge of God in this life, and after this life ſalvation it ſelfe, even life eternall, &c.