The Power of Godliness, Book 2 · Chapter 2
CHAP. II. Of the first Operation of Man, viz. Knowledge or Understanding. What Knowledge is. The end of Spirituall Knowledge. The Sinnes contrary thereunto, that are to be avoided, and the Meanes by which True Knowledge is to be obtained.
Question, WHat is the first Operation of man?
A. Knowledge or Understanding, wherewith the minde is delighted and perfected.Psal. 100.3. Prov. 2.9. Prov. 7.3, 4. Iob 22.21, 22. Rom. 2.17, 18. Eph. 5.17. Rom. 2.17, 18. Psa…. 139 14. P…al. 111 2. Quālibet actio m…xime perficitur circa suum p…rfectissimum objectum. Psal 78, 7. Col 2.1, 2. Col. 1.9, 10, 11. Rom. 15.14. 2 Pet 3.18. Deu. 29.29. 1 King. 3.9. Prov. 27.23. And thus man is to exercise himself in the knowledge of Divine Truths, made known for our direction and comfort. First, The knowledge of God in Christ, his will, and works, is with all care and diligence to be sought after. Acquaint now thy self with him, and be at peace: thereby good shall come unto thee. Receive, I pray thee, the law from his mouth, and lay up his words in thy heart. The works of the Lord are great, sought out of all them that have pleasure therein. This knowledge is the perfection of the minde, the ground of confidence, the beginner of sound comfort and refreshing. This Paul prayeth for in behalf of his Colossians, That they may be filled with the knowledge of God, the spirits of their minds being opened to look toward him. Even as our Im…ge in the glass doth look toward us, from whom it is reflected: so God his Image in us doth make the eyes of our minde view him, the Author of it in us. But men must not curiously prie into needless matters that pertaine not to them, nor search into that which is not revealed. Secret things belong unto God, but things revealed to us and to our Children. Secondly, The knowledge of things belonging to our state and vocation is not to be neglected: for hereby we are fitted the better to glorifie God in our standing. Be thou diligent to know the state of thy Flock.
Q. What is the end of Knowledge?
A. The end of spirituall knowledge is, First, Communion and fellowship with God in Jesus Christ. 1 Joh. 1.3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and with his Sonne Jesus Christ. Ignorance doth estrange us from God, and knowledge doth acquaint us with him. As the eye becometh one with that which it seeth, and is after a sort in that light it beholdeth: so are we by the Vision of God, which is begun in us, one with him, and in him. Secondly, Practice and obedience, is another end of knowledge. Knowledge is the Usher and Guide of Practice; and Practice the perfection of Knowledge.Keckerin Phys. lib. 4. cap. 4. define intell. 6. If ye know these things, happy are ye if ye do them, Joh. 13.17. Hereby we know that we know him, if we keep his Commandements, 1 Joh 2.3. For Gods scope in giving his Law, was not to make triall of mens wits, who could sharpliest conceive; nor of their memories, who could most faithfully retaine;Iob 28.28. nor of their eloquence, who could most neatly discourse; but of their hearts, who would most obediently submit unto them. The Herbs, Plants,Ier. 22.16. Starres were made for use, not meerly for sight, onelyonly to shew a glorious outside Man was not created to know onelyonly, but to work according to Knowledge. Some Sciences, in comparison of others more operative, are tearmed speculative, but there is not one of these, whose speculation tends and ends not in some operation, by which man is profited, and God is honoured. This is most true of Divinity, the Science of Sciences, whereby we are made wise unto salvation, throughly furnished unto every good work. The Law was given that we might obey it: the Precepts are best learned, when most circumspectly practised. Practice promotes the glory of God.Ier. …3.15. Deut. 4.1. For admirable gifts of Science, Learning, and Memory, men may admire thee: but they give God thanks only for the good they receive from thee. The Sunne it self if it did not shine and give warmth unto the creatures, were the glorious hue of it ten times more then it is, none would half so much bless God for it. The men for whom our heavenly Father is glorified,Mat. 5.16. are such, whose works shine before men, who warmeth the loynes of the poor. Who commends a School-master, whose Scholars can say and understand their Rules, but speak not, write not any good stiles by them? Who praiseth a Captaine, whose Souldiers can skill of Military tearmes and orders, unless their acts and exploits of warre be suitable? For such men as joyne practice with knowledge, God is blessed of them, and such men shall be blessed of God in their deeds. As the more knowing, without doing, shall procure the more stripes, because God for them is the more blasphemed: So the more doing, with knowing, shall have double honour, because God was doubly honoured in them. Some luscious delight there is in studying good Books, ruminating on good notions, not unlike that which is in tasting and swallowing sweet Meates: but all the benefit is in the strength and nourishment it breedeth after concoction, when thoughts breed works, and studies turn into manners. All discourses of faith and hope, are but drie things, in comparison of the acts and practice of them, which are sweet and delicate above the Honey and the Honey-combe. What profits it to know the measure, price, goodness of Land, when thou hast nothing in Possession or Title belonging unto thee? Liveless knowledge is a very dull commodity, that may be carried with wearisomeness, cannot be vented with profit. Of all men they are fools, that bend their studies to Divinity, not intending to be doers, as well as Students and Preachers; not much wiser, such as will be Professors of Religion,Mat. 7.26, 27. and not practitioners. He that heareth the Word and doeth it not [is compared by Christ] to a foolish man, that built his house upon the Sand, which is easily overturned with every blast of winde. As the praise, so the pleasure of vertue consisteth in action. What profiteth wit or other naturall parts, if not used aright? What comfort can the Traveller take in his knowledge of the way, if himself go in the clean contrary path? The practice and use of all operative Arts is all in all; in Divinity the chief of all. Search the Scriptures, and see, if any Covenants or Grants be made to knowing, and not all to the practisers of Gods Commandements. Rom. 2.7. To him that doth ill, shall be tribulation and anguish to every soul of Jew and Gentile: to him that doth well shall be honour and peace, upon all the Israel of God. The comfort of practice is great to the doer himself, the profit much to others. A speechless life hath more life in it to winne others, then a liveless speech. Good works are invincible Arguments, the only Miracles of these Times, to confirme Doctrine, and make entrance for it into the heart. An Archer puts not more force into an Arrow he shoots, then the life of the speaker into his speech. The disordered life of the Physician, doth much discredit his Prescriptions of diet; few will care to observe the Rules which he breaks without regard. The most forcible perswasion is, As ye see me do, so do ye. The Martyr that answered Bonner, My Lord, I cannot dispute, but I can die for the truth, moved the spectators as much, as many learned discourses. By godliness of life Peter would have Christians winne their Neighbours; and Wives their Husbands, and Servants their Masters. Arguments are dark if good life put not lustre and light into them. Perswasions are weak, if holiness make not entrance for them. Words are but wind, and vanish into the wind, leaving no print or impression, more then a Ship in the Sea, in comparison of actions which men marke and take notice of. Most men are like Sheep, easier following example, then driven or led by Precepts and Rules.1 Pet. 2.12. & 3.1. In matters of this life we hearken to them that can speak by experience, and have made good proof with happy successe, of that which they counsell or advise. The innocency of the Saints with their patient sufferings of most cruel torments for the truth, forced many to like of and embrace that heavenly Religion. Good life and holy conversation addeth weight to admonitions, forceth liking of the truth, convinceth the conscience of the obstinate that will not conforme himself to the good example that is set before him. It is unbeseeming for a coward to commend fortitude, or the luxurious to praise chastity. The legges of the lame are not equall: so is a Parable in the mouth of fools. Prov. 28.7.Esa. 29.13. The pace of the lame is deformed, so is gracious speech in a foule mouth [or from a prophane heart.Prov. 28.9.] Excellent Communication in the mouth of an ungodly man, is hurtfull both to himself and others. As a thorn standing up in the hand of a drunkard; so is a Parable in the mouthes of fools. Let us therefore affect goodness above cunning: for that is a good signe, and a good help and step to be such an one, especially when this desire breeds Prayer for power to do, knowing that without Christ, we can do just nothing. And as helps of Practice, First, acknowledge thine own disability, or rather deadness to every good work, and commend thy self to the work of his grace, for the will and the deed, intreating him not only to regenerate thee, and give thee new principles of motion, but to renew his inspiration upon every new act of thine, that by Christ, or rather Christ in and by thee, may do all things. Pray, as if thou hadst no will; Vow, as if there were no grace; that is, seriously both. Secondly, In the u e of all meanes of Practice, pray and desire thou maist light upon profitable and pertinent matter, Books and Sermons. No meanes ordinarily will do thee good, unless thou go with a mind to be bettered by them. Thirdly, In the use of these, attend to thy self as well as to the matter: have one eye and ear fixed on what is said, another on thy self. Lay thy self to the Rule, and say, What is this to me? how do I and that agree? Look thy face in the glass, and take notice what thou art, what thou oughtest to be. Aske thy heart, how do I practice this? How doth this reprove me? What comfort may I take by such promises? How am I to make use of these things in my daily business and occasions of life? When thou art well perswaded to do any thing, resolve throughly to do it; and when resolved, dispatch and execute it speedily. Fourthly, After the Sermon is ended or the Chapter read, meditate upon it till it be made thine own. After reading or hearing, do as men do after dinner; sit a while, concoct it, digest it, and after draw it out into practice. A Doctrine is never well heard, till it be stamped upon the heart, and expressed in life; So do such as learn Musick or Writing, they play over their Lesson, write after their Copy. Fifthly, In all thy talke, discourses and counsels to others, look first to thy self, and labour to possess what thou exhortest, teachest, commendest to the Saints. That wise man is fool, that is not wise for himself. Each man is desirous to reap the fruit of his own wisdome or skill: To counsell another to the Good, that thou regardest not, is most egregious madness. Sixthly, Take daily accounts of thy self, as Masters of their Journey-men and Apprentices. Aske of thy conscience, what good thou hast done? How thou thrivest in grace? What proceedings thou hast made? What thou hast gained by the exercises of Religion? Seventhly, Where thou shalt take thy self tardy in any matter, labour to be affected with it in good earnest, and humble thy self before God for it heartily. Hearty confession is the way to reformation: for sinne will be gone when it cannot rest quietly in the bosome: a grim look will not dash it out of countenance, so it may finde entertainment; but when it is daily drawn forth and accused before the Throne of grace, it will not dare to shew the face.
Q. What are the Sinnes contrary to this, that must be shunned?
A. 1. Ignorance of God, his will and waies. How can he serve God with the whole man,Gal. 4.1. Eph. 4.18. 1 Pet. 1.14. whose eyes are not opened to see what God requireth of him? who is not acquainted with his excellency, nor desirous to be informed of his mind and pleasure? This is a sinne to be lamented and amended. If our eyes were sore, blood-shot, (our eyes wherewith we see but one another, creatures like our selves) we would seek out for them, and wash with strong smarting waters, but we would restore them: and shall we not seek to God in Christ, to restore the sight of our spirit, wherewith we may see him, and the things of our peace within the Vaile, even in the Heavens. 2. Dulness; when through sloth, passion and idleness we have made our selves unable to conceive of the truth, which is taught and might be comprehended, if we would stirre up our selves, and keep the heart in order. Perceive ye not yet, neither understand? Have ye your hearts yet hardened, Mar. 8.17, 18. Having eyes; see ye not? and having eares, hear ye not? O fools and slow of heart to believe all things that the Prophets have spoken, Luk. 24.25. 3. Negligence, when we let pass what is taught without observation, and regard not what God doth for us in all estates. We are like Infants in a manner new borne: they are kept by the loving Parent from fire and water; they are fed, laid to sleep, made ready, unready, shifted in their shapes, but they know not who doth all this for them: So doth our heavenly Father by us in Christ, but (he knoweth) little understanding have we of him. The Lord readeth us many a Lecture in the Ministery of the Word, and Government of the world: but like Trivant-like Scholars, we have our mindes occupied about other matters, all the while, or as soon as it is done we cast away our Books, and never regard it after. 4. Curiosity, which is a preposterous desire to pry into things not revealed, or to know things needless or not pertaining to us. Secret things belong to God, but things revealed, to us and to our Children, Act. 1.6. 1 Tim. 1.4.Deut. 29.29. When Peter would faine know what should become of John, our Saviour reprehends him thus: If I will that he tarry till I come, what is that to thee? follow thou me, Joh. 21.22. 5. Presumption: when men being rashly puffed up of their vaine minde,1 Tim. 1.7. Joh. 7.27. 1 Tim. 6.4. Rev. 3.17. do fondly imagine that they know all things, when they know nothing, as they ought to do. Thou sayest I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. 6. Erroneous and perverse conceits of God,Prov. 1.22. Vis. Merc. in bunc. loc. Clever in Prov. 1.22. his will and waies, are opposed to knowledge. How long ye simple ones, will ye love simplicity? And ye scorners delight in scorning, and fools hate knowledge. 7. Vaine knowledge that swimmes in the braine, and vanisheth in discourse: but is not planted in the heart, appeareth not in practice. My people is foolish, they have not known me, they are foolish Children, and they have none understanding, Jer 4.22. They are wise to do evill, but to do well they have no knowledge, Judg. 2.10. 8. Unwillingness to be acquainted with the knowledge of divers things contained in the Word; as of Temperance, Justice, and the last Judgment.
Q. By what Meanes is true Knowledge to be obtained?
A. First, The impediments which hinder the knowledge of the truth, must be removed: and these are; 1. Inordinate passions, as envy, anger, hatred, &c. for, these corrupt and trouble the eye of reason and faith, that it cannot rightly discerne the object presented. 2. False prejudice, for this is as a coloured spectacle, through which whatsoever we behold, appeareth to be of the same colour,2 Tim. 6.4. be it green, red, or the like. 3. Ambition, which makes men think it some track to their credit or reputation, if they give place to the truth, and confess their errour.Jam. 1:19. 4. Love of contention and contradicting others, which causeth men to seek victory more then truth. 5. Fear of losing those good things which we possesse, and bringing upon our selves those evil… and dangers which by the vitiousness of men, are wont to follow the profession of the Truth. 6. Pertinacy in defending the opinions which heretofore we have taken up, or received from others. Secondly, The meanes whereby the truth is obtained, must be used with diligence and constancy. And they are, 1. Diligent and attentive reading and hearing of the holy Scriptures, and other good, sound, approved Authours. 2. Earnest imploring of the aide, assistance and helpe of God.Psal. 119.18. Vers. 169. We must take notice of our spirituall blindness, and come unto him who selleth the eye-salve, who hath the Spirit of illumination, who openeth the eyes of the blind; and cry unto him for mercy. 3. Ardent desire and study to learn the truth of others, and to search it out by industry and paines. The instruction of the Teacher, without paines and diligence in the Learner, is not effectuall for the gaining of sound knowledge. The preaching of the Word cannot make men skilfull in spirituall things, unless their be added desire to learn those things, which be propounded in the Word of God. These two are partiall causes of knowledge, which must both concurre to the producing of that effect.