A guide to godliness or a Treatise of a Christian life showing the dutiesA guide to godlynesse or a Treatise of a Christian life shewing the duties

§. Sect. 4 That God is the chief Author and efficient cause of saving knowledge.

§. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge.

Seeing therefore knowledge is so necessary unto a godly life, we will a little further insist upon it, showing what it is, and the nature and properties of it, whereby we shall be the better able to labour after it in the use of all good means, and know to our comforts, when we have attained unto it. Saving knowledge then is a grace of God, wrought in us by his holy Spirit, which enlighteneth our minds, to know those things which are revealed of God and his will, by his Word and works, that we may make an holy use of it, for the sanctifying of our hearts, and direction of our lives, in all duties of holiness and righteousness. Whereby we may perceive, that not nature, but God only is the Author and efficient cause of this knowledge, and so much only do we know of God, as we are taught of God. According to that covenant of grace, in which God promiseth, that he ¹will put his Law in our inward parts, and write it in our hearts, and that we shall know him from the least to the greatest. So our Saviour speaking of his Elect, saith, that they all shall be taught of God. And again; No man knoweth the ²Son but the Father, neither knoweth any man the Father but the Son, and he unto whomsoever the Son will reveal him. Neither is this knowledge a natural habit of the mind, but a grace of God, which is not purchased by us or our own merits, or therefore bestowed upon us rather then others, because God foresaw, that we would use it when we had it, better then they, but Gods free gift promised in the covenant of grace. The which he worketh ³in us first, by sending his Son, his true essential wisdom, who hath revealed unto us his Fathers will, and being the great Prophet of the Church, hath made known unto us the counsels of God, and all things necessary for our Salvation; and that not only, nor chiefly, to the wise of the world, but to the weak and simple; according to that of our Saviour; I thank thee, O Father, Lord of heaven and earth, because thou hast hid these ⁴things from the wise and prudent, and hast revealed them unto babes. And secondly, his holy Spirit, who was and is sent from the Father and Son, to teach and lead us into all truth, as our Saviour promised his Apostles.

Seeing therefore knowledge is so necessary vnto a godly life, we will a little further insist vpon 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 haue attained vnto it. Sauing knowledge then is a grace of God, wrought in vs 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 onely is the Author and efficient cause of this knowledge, and so much onely doe we know of God, as we are taught of God. According to that couenant of grace, in which God promiseth, that hee ¹will 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 ²Sonne but the Father, neither knoweth any man the Father but the Sonne, and he vnto 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 vs or our owne merits, or therefore bestowed vpon vs 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 ³in vs first, by sending his Sonne, his true essentiall wisedome, who hath reuealed vnto vs his Fathers will, and being the great Prophet of the Church, hath made knowne vnto vs the counsels of God, and all things necessary for our Saluation; and that not onely, 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 ⁴things from the wise and prudent, and hast reuealed them vnto babes. And secondly, his holy Spirit, who was and is sent from the Father and Sonne, to teach and lead vs into all truth, as our Sauiour promised his Apostles.

1. 1Jer. 31. 33, 34.Ier. 31. 33, 34.
2. 2Job. 6. 46.Iob. 6. 46.
3. 3Joel 2. 28.Ioel 2. 28.
4. 4Matth. 11. 25.

And this is that holy anointing, of which the Apostle speaketh, whereby we ¹know all things, and need not that any teach us, but as this anointing teacheth us of all things. And that Collyrium, or precious eye-salve, which Christ ²promiseth to give to the Angel of the Church of the Laodiceans, to enlighten their blind eyes in the knowledge of the truth. So the Apostle telleth us, that we cannot see nor conceive the things which appertain to Gods Kingdom, but God hath revealed them unto us, by his Spirit, for the ³Spirit searcheth all things, even the deep things of God. And hence it is, that ⟨p. 29⟩he is called the Spirit of wisdom, revelation and illumination, and the ⁴Spirit of truth, because he is both light and truth himself, and also enlighteneth our minds which are naturally full of darkness, and leadeth us into all truth needful for our salvation. And therefore if we would have this saving knowledge, we must go to the chief Fountain and Author of it, and pray often and earnestly that he will for his Son, and by his holy Spirit take away our natural blindness, and open our eyes, that we may see the wonderful things of his Law.⁵

And this is that holy anointing, of which the Apostle speaketh, whereby wee ¹know all things, and neede not that any teach vs, but as this anointing teacheth vs of all things. And that Collyrium, or precious eye-salue, which Christ ²promiseth to giue to the Angell of the Church of the Laodiceans, to inlighten their blind eyes in the knowledge of the truth. So the Apostle telleth vs, that we cannot see nor conceiue the things which appertaine to Gods Kingdome, but God hath reuealed them vnto vs, by his Spirit, for the ³Spirit searcheth all things, euen the deepe things of God. And hence it is, that ⟨p. 29⟩he is called the Spirit of wisedome, reuelation and illumination, and the ⁴Spirit of truth, because he is both light and truth himselfe, and also inlighteneth our mindes which are naturally full of darkenesse, and leadeth vs into all truth needefull for our saluation. And therefore if we would haue 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.⁵

1. 1Job. 16. 13.Iob. 16. 13.
2. 2Apoc. 3. 18.
3. 31. Cor. 2. 10.
4. 4Ephe. 1. 17. John 16. 13.Ephe. 1. 17. Iohn 16. 13.
5. 5Psal. 119. 8.

§. Sect. 5 Of the instrumental causes of saving knowledge.

§. Sect. 5 Of the instrumentall causes of sauing knowledge.

The instrumental causes of this knowledge, are first, the Book of nature: secondly, the Book of Grace. The Book of nature; for even this light being sanctified by Gods Spirit, is helpful to the regenerate for the revealing of God and his will unto them. And that both the eternal book of nature, which is the conscience, and the external Book, which is the great volume of the creatures. For if there be in all men some relics of the light of nature shining in their consciences, which convince them that there is a God, and that this God is most good, powerful, just, bountiful, a liberal rewarder of good, and revenger of evil, according to the saying of the Apostle; That which may be known of God, is manifest in them: for God hath showed it unto them; then how much more clearly doth this light ¹shine in the faithful, when as it is renewed and made much brighter and clearer by Gods holy Spirit? The Book also of the creatures doth convince all men that there is a God, and that he is infinite in wisdom and power, omnipresent and full of goodness; according to that of the Apostle; The invisible things of him from the creation of the world, are clearly seen, ²being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse. And therefore how much more may the faithful profit by learning and reading this Book, who have the holy Spirit for their Tutor, which openeth their eyes, that they may see Gods wisdom, goodness and power shining in them; and their hearts, that meditating on them, they may make an holy use of this knowledge, for the stirring of them up to render unto God praise and thanksgiving? The Book of grace also is either the internal writing of Gods Law and will, in the heart and inward parts, by the Spirit of God, which the Lord promiseth to do in the covenant of grace; or the outward Book of the ³holy Scriptures, in which are contained all things necessary to be known of God and his will, for the salvation of our souls. And lastly, Gods Ministers are his instruments whereby he revealeth himself and his will unto us; who do expound unto us his written Word, and unfold the mysteries and difficulties thereof that we may understand them.

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 vnto 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 vnto them; then how much more clearely doth this light ¹shine 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, ²being 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 haue 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 vnto 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 ³holy 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 vnto vs; who doe expound vnto vs his written Word, and vnfold the mysteries and difficulties thereof that we may vnderstand them.

1. 1Rom. 1. 19.
2. 2Rom. 1. 20.
3. 3Jer. 31. 34.Ier. 31. 34.

And therefore if we would attain unto the knowledge of God and his will, we are to use the help 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 use, by reading, and meditation, of the Scriptures, and by often hearing of them expounded and applied unto us by Gods faithful Ministers.

And therefore if we would attaine vnto 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 vnto vs by Gods faithfull Ministers.

CAP. VI.

Of the object of saving knowledge, namely, God himself and his attributes, his Word and works.

Of the obiect of sauing knowledge, namely, God himselfe and his attributes, his Word and workes.

§. Sect. 1 That there is a God, and how we may know it.

And these are the causes of saving knowledge. The object of it is God, his will and works. Where first we are to know, that there is a God, who is to be worshipped and served of us. Unto which we attain by the light of nature, which revealeth this principle unto us, and convinceth all men of this truth, by the Book of the creatures, in which the infinite wisdom, power and goodness of the Creator shineth; by the terrors of conscience following the commission of heinous sins though never so secret; by the series and dependency of causes one upon another, in the disquisition whereof there is no end, till we come to the cause of causes, who having his being of himself, giveth being unto all things; by the goodly order which may be observed in the creatures, and the motion of the heavens and the celestial bodies; by the final causes, one thing being referred to another, till we come to the summum benum and supreme end of all things, which is God; by the accomplishment of Prophecies foretold long before their events; by the consent of all Nations, in acknowledging this principle; and finally, by the judgements and punishments executed upon the wicked, even in this life: by all which we come to the clear understanding of this truth, that there is a God; although in truth it is so evident in it self, that no argument can be brought to illustrate it, seeing nothing is so clear and manifest.

ANd these are the causes of sauing knowledge. The obiect of it is God, his will and workes. Where first we are to know, that there is a God, who is to be worshipped and serued of vs. Vnto which we attaine by the light of nature, which reuealeth this principle vnto vs, and conuinceth all men of this truth, by the Booke of the creatures, in which the infinite wisedome, power and goodnesse of the Creator shineth; by the terrours of conscience following the commission of heynous sinnes though neuer so secret; by the series and dependancy of causes one vpon another, in the disquisition whereof there is no end, till we come to the cause of causes, who hauing his being of himselfe, giueth being vnto all things; by the goodly order which may be obserued in the creatures, and the motion of the heauens and the celestiall bodies; by the finall causes, one thing being referred to another, till wee come to the summum benum and supreme end of all things, which is God; by the accomplishment of Prophecies foretold long before their euents; by the consent of all Nations, in acknowledging this principle; and finally, by the iudgements and punishments executed vpon the wicked, euen in this life: by all which we come to the cleare vnderstanding of this truth, that there is a God; although in truth it is so euident in it selfe, that no argument can be brought to illustrate it, seeing nothing is so cleare and manifest.

§. Sect. 2 Who this God is, and how he may be described.

Secondly, we are to know what this God is, or rather who he is; For what he is in his own essence, he hath not revealed in the Scriptures, neither are we capable of this knowledge, nor any other creature, seeing he is infinite and we finite. But who he is, he hath made known in his Word; namely, that he is Jehovah Elohim, a Spirit infinite in all perfection, one in nature, and three in persons, the Father, Son and holy Ghost. By which description it appeareth, that God is primum ens, and the first being, who hath his essence of himself, and giveth being to all things, as his name Jehovah signifieth; that he is uncreated, and a Spirit, as our Saviour, ¹the wisdom of the Father, hath made him known unto us, not so much thereby showing his essence what he is, which is ineffable and incomprehensible, as distinguishing him from all corporeal substances. That he is but one, because he is infinite in all perfection, wisdom, power, presence and the rest: and it is against the nature of infiniteness to be more then one; because he made and governeth all as supreme Monarch, in which Monarchy there can be no copartners; and because he is the cause of causes, from which all things have their being, and upon which they wholly depend.

Secondly, we are to know what this God is, or rather who he is; For what he is in his owne essence, he hath not reuealed in the Scriptures, neither are we capeable of this knowledge, nor any other creature, seeing he is infinite and we finite. But who he is, he hath made knowne in his Word; namely, that he is Iehouah Elohim, a Spirit infinite in all perfection, one in nature, and three in persons, the Father, Sonne and holy Ghost. By which description it appeareth, that God is primum ens, and the first being, who hath his essence of himselfe, and giueth being to all things, as his name Iehouah signifieth; that he is vncreated, and a Spirit, as our Sauiour, ¹the wisedome of the Father, hath made him knowne vnto vs, not so much thereby shewing his essence what he is, which is ineffable and incomprehensible, as distinguishing him from all corporeall substances. That he is but one, because he is infinite in all perfection, wisedome, power, presence and the rest: and it is against the nature of infinitenesse to bee more then one; because hee made and gouerneth all as supreme Monarch, in which Monarchy there can be no copartners; and because he is the cause of causes, from which all things haue their being, and vpon which they wholy depend.

1. 1John 4. 23.

§. Sect. 3 Of Gods attributes, and how they are ascribed unto God.

§. Sect. 3 Of Gods attributes, and how they are ascribed vnto God.