One-Hundred Forty-Five Sermons Upon John 17, Sermon 130
SERMON CXXX. Sheweth, That every one that Believeth knoweth the thing that he believeth: Against the Popiſh Implicite Faith; And what Knowledge the Knowledge of Faith is.
JOH. 17.23.
And that the world may know, that thou hast ſent me.
THE words now to be inſiſted upon …re, the effect or event of this ſpirituall Unity beleevers have with Chriſt and one another, which is, That the world may know the Father had ſent Christ; This was treated of before, only whereas before it was that the world may beleeve here it is, That the world may know, and beſides a new thing is here added to their knowledge, that the Father had ſent Chriſt, viz. his love alſo of all Beleevers, even as he loved Chriſt.
What is meant by world hath been ſhewed already; I ſhall only faſten on this Conſideration, that what our Saviour called believing ver. 21. here is called knowing, and therefore having handled faith in its ſpecifical nature as it reſts on Chriſt, which alone juſtifieth, and alſo the generall nature of it as it gives firm aſſent to all divine Truths:
I ſhall now to compleat the full Truth of the nature thereof handle it in another eſſentiall conſtituting ingredient of it, and that is knowledge, and the matter is neceſſary both in reſpect of doctrinall errours about it, as alſo for practicall uſefulneſſe, For the Pontificians they deny both that fiduciall recumbency and application to faith, as alſo knowledge, leaving it only to be a divine aſſent, but as we have aſſerted the former, So now our task ſhall be to affirm the latter, viz. That Faith is knowledge as well as aſſent; It's a fiduciall aſſent with knowledge▪ Theſe three particulars are either ingredient or requiſite to the act of beleeving, whether indeed knowledge be a pre-requiſite or ingredient is diſputed, but that all divine Faith hath knowledge is confeſſed by the Orthodox againſt the Papiſts; ſo that I ſhall obſerve,
That Faith is knowledge, or he that believeth knoweth the thing that he believeth. Doct. That faith is knowledge.Hence it is uſual in Scripture to deſcribe faith ſometimes by truſting, and ſometimes by knowing, ſynecdochically intending thereby the whole nature of faith; That faith is knowledge, beſides many other places, is abundantly cleared, v. 2.What knowledge faith is not. and v. 18▪ in this Chapter. I ſhall therefore proceed to explicate to this. And
Firſt, When we ſay, That Faith is knowledge, i… is not to be underſtood thus, 1. Not a knowledge by ſenſe.as if it were ſuch a kinde of knowledge, as we have by ſenſe, for the Scripture doth oppoſe living by faith to living by ſenſe, and our Saviour faith, John 20. Bleſſed is he that believeth and ſeeth not, Ʋbi vides, non eſt fides; Indeed when Thomas did feel the wounds of Chriſt, here he did believe and ſee, but the object of his ſenſe was a body, the …ct of his faith was ſpiritual, that Chriſt was the Sonne of the living God; What then we know by ſenſe, we are not properly ſaid to believe, although things of ſenſe may tend to confirm our faith, as miracles and Sacraments, which Chriſt hath appointed for that end.
2. Not a perfect comprehenſion and intuitive viſion of the thing we believe.Secondly, The knowledge of faith is not by a perfect comprehenſion, and intuitive viſion of the thing we believe. It's not like the knowledge of God and Chriſt, we ſhall have in Heaven, and therefore faith ſhall ceaſe in Heaven, as it denoteh any inevidence, or imperfection in the ſubject: This knowledge of faith we have here as in a glaſs, and in a riddle, but then it ſhall be face to face, and this ſhould abundantly ſatisfie us in the many things we know by faith; for although our knowledge be very imperfect, and is like the weak eye to the dazeling beams of the Sun, yet hereafter this vail, this cloud will be removed, and we ſhall then perfectly and fully underſtand all thoſe things, that now we have but imperfect apprehenſions of about the Doctrine of Chriſt, of the Trinity, of the Reſurrection, of the providences of God towards his Church, how little do we underſtand of them? yet the time is coming, when we ſhall know theſe things, even as we are known. The Apoſtle compareth this knowledge we have, to a childes knowledge in reſpect of a mans, 1 Cor. 13. Alas, when we ſpeak of God, and heavenly things, we do but ſtammer like ſo many little children; when we come to Heaven, how vaſt and comprehenſive will our thoughts be, to what we have now!
3. Nor like thoſe imperfect acts of the ſoul, which are called Suſpicion, opinion or doubting.Thirdly, The knowledge of faith is not like thoſe imperfect acts of the ſoul, which are called ſuſpicion, and opinion, or doubting. Doubting is when the minde remaineth in an equal and indifferent propenſion, aſſenting to neither part of the propoſition. Suſpicion is, when the ſoul inclineth to one part of the propoſition, but upon a very light and unſatisfying argument: And Opinion is, when we aſſent to ſomething with ſome fear, that the oppoſite may be true, and therefore the Arguments do only probably move us: Now the knowledge of faith doth exclude theſe imperfections, doubting is in Scripture expreſly oppoſed to beleeving, and ſo when a man is divided, as a traveller at two wayes, not knowing which to goe, or when he doth foreign, hang in ſuſpence. Theſe things are inconſiſtent with faith; and truly this is greatly to be conſidered, for in theſe dayes wherein we ſee men ſo ſceptical, ſo wavering, ſo uncertain, we may conclude there is little faith; That men are opiniotive and fancy-full in Religion, rather then believing, for where the knowledge of faith is, there it doth foreign convince, and ſo perſwade the heart, that it knoweth not how to contradict, or oppoſe any longer: Oh then, pray for faith in theſe unſtable and wavering time! It's a mercy to be a pillar in Gods houſe, and not like a reed to be ſhaken with every winde of doctrine.
4. Nor is it from the evidence of any internal principles.Fourthly, The knowledge of faith is not from the evidence of any internal principles of the thing, ſuch as we have by demonſtration and reaſon in philoſophical matters. And indeed this is one main reaſon why the fathers inſiſted in believing as oppoſite to knowing, Noveris te eſſ… fidelem, non rationalem. It was Julians great objection againſt the Chriſtians, that they urged foreign, only believe; they did not bring reaſons to demonſtrate; So that if Papiſts, when they deny faith to be knowledge, did mean no more then this, that it is not a ſcientifical knowledge, that it's not a knowledge from the inward reaſon of things, we would grant it, and think it to be only a ſtrife about words, for this is plain, as Auſtin well, Non ratio dicti, ſed dicendi autoritas ſuadet; It's not reaſon from the thing, but the authority of the ſpeaker, that is the cauſe of faith. Now for want of right underſtanding herein; the Socinians they go too farre on the other hand; The Papiſt thinks faith defined better by ignorance then knowledge; the Socinian will have ſuch knowledge as ſhall be fetcht from the inward reaſon of things, and this is the cauſe why the Trinity and Incarnation of Chriſt are denied, becauſe reaſon is made the Judge of theſe things, but the knowledge of faith is not like that of the Philoſophers, who ſearched into the cauſes and inward principles of things, for then the Scriptures would not be commended to us, but the Platoes and Ariſtotles of the world.
Therefore fifthly, The knowledge faith brings, is a knowledge reſpecting the teſtimony and revelation of a thing, and the authority of him, who doth reveal it, What knowledge the knowledge of faith is.that he is the ſupream verity, and therefore cannot lie. We ſee in an humane faith, a man cannot believe that which he doth not know witneſſed, a thing that he never heard ſpoken of; and this is that which we juſtly blame the Church of Rome for, That it teacheth an implicit faith, viz. That we believe what the Church believeth; but now, what is it that the Church believeth, they know not, and it may be never heard of it? Therefore that is the way to lead men blindfold to hell; for this implicit faith is indeed nothing but a ſimple groſſe ignorance; but faith divine knoweth the teſtimony, or that word which revealeth ſuch truth, not that they only can believe, who can reade, for Faith cometh by hearing, as well as reading, ſo that they may know the truth confirmed in the Scripture, though they cannot reade it: Faith therefore is not blinde, nor is the obedience of it in this ſenſe blinde, as if it did not know what it did believe, with ſuch blinde Sacrifices God is not well-pleaſed; and the woman of Samaria is reproved, becauſe ſhe worſhipped ſhe knew not what, Joh. 4. and it's no leſſe guilt when we believe we know not what,
2. There is not only a knowledge of the teſtimony, but ſome, though imperfect knowledge of the very things themſelves. Thus Paul, I know whom I have believed, 2 Tim. 1.22. and ſo in many places the people of God are ſaid to know God, to know Chriſt; There is an apprehenſive knowledge, though not a comprehenſive; Therefore though God doth not give perfect knowledge in this life, yet he could, if he pleaſe, turn faith into viſion; He that made the corporal blinde to ſee, can alſo take away mental blindneſs, but he is pleaſed to let us have but imperfect knowledge, and that partly becauſe we ought to be humbled in our ſelves, for we ſee the pride and ſinfull corruption of man, when it gets any knowledge in the Scripture, how ready to be lifted up, to deſpiſe others, to think we are wiſer then Solomon, which makes the Apoſtle ſay, Knowledge puffeth up, 1 Cor. 8.1. not that it doth ſo of it ſelf, for of it ſelf it would rather humble and debaſe, but ſuch is our corruption and vanity, that without the ſpecial grace of God, as we grow in knowledge, ſo alſo we grow in pride. Again, God keepeth us in imperfect knowledge here, that ſo we might be in conſtant prayer and dependance on him, to beg for knowledge, and an underſtanding heart, as alſo that we might ſtudy and meditate, to be alwayes growing in knowledge, as the Apoſtle exhorts; Hence it is that there are ſo many difficult places in Scripture, which will exerciſe the thoughts of the moſt learned, and thoſe things the ableſt men do know, yet they may grow in a more firm, diſtinct and powerfull knowledge. This Sun may ariſe upon them by degrees, till at laſt it comes to its vertical point.
Now that our faith muſt either be knowing, Reaſons why faith muſt be knowing, or have knowledge accompanying of it.or have knowledge accompanying of it is plain.
1. Becauſe the word of God is given as a Rule, and therefore compared to a light and a lantern, becauſe it doth direct and order our converſations; If then faith had not knowledge, to what uſe ſhould the Word enlighten? To what purpoſe alſo are thoſe frequent exhortations to all private perſons, as well as Officers, to attend to the reading of it, to prove all things, to try all things? Can the Scripture be made uſe of? Can theſe duties be put in practice, and yet there be no knowledge?
2. As the Word is light objectivè, ſo the believer himſelf is light ſubjectivè. Hence they are called light in the Lord, light in the very abſtract, Eph. 5.8. and the Scripture ſpeaks often, of their illumination, having their underſtandings and hearts opened; inſomuch, that the ſoul is a meer chaos and confuſion till God create this light in it; faith then is accompanied with internal light, as well as it requireth external.
3. The obedience of a Chriſtian is to be rational; it's called the foreign, the reaſonable ſervice, Rom. 12.1. and all the Phariſees worſhip is rejected, becauſe it had no word to be grounded upon; we are to anſwer God, when he ſhall ſay, Who hath required you to believe thus, to worſhip thus? And how can this be without knowledge? Though in Popery a blinde obedience is commended, yet Chriſt requireth a ſeeing and knowing obedience.
4. The juſt is to be ſaved by his faith; Now if faith hath no knowledge, this properly is another mans faith; if faith hath no knowledge, but believeth, becauſe the Church believeth ſo, or a Councel believeth ſo, then it's not ſo much his own faith, as the Churches faith that muſt ſave him.
Laſtly, If faith hath not knowledge, then it's impoſſible to diſcharge all thoſe effects of faith, that the Scripture ſpeaks of, as to cleave and adhere to the truth, to refuſe falſhood, and all cunning deceivableneſs of errour. Now how can this be, if faith hath no eyes of knowledge to diſcern? Trees and men are all one to a blinde man. Any Camel will quickly be ſwallowed up, if there be not a knowing faith.
2. How can we ſuffer martyrdom, and loſe all the deareſt comforts we have, if we have not knowledge? Can a man be baniſhed, undone, ſuffer death, and all for that which he doth not know whether it be true or not?
3. He cannot be thankefull unto God under the truth he enjoyeth, neither can he make that practical improvement of them, as he ought to do: As Chriſt told the Samaritan woman, If thou didſt know who it is that asketh thee. &c. Joh. 4. ſo if thou didſt know what Chriſt is, what the Covenant of grace is, thou wouldſt make an heavenly uſe of it, whereas now thou knoweſt no more what to do with it, then a ſwine with a pearl.
Ʋſe of Exhortation, to get out of all groſs and prophane ignorance; There cannot be any faith, all the while this darkneſs is upon thy minde, and if there be no Faith, there is no Juſtification, no Salvation, Chriſt is become of no effect unto thee, and yet how boldly will many ignorant people talk of their good faith, they are not led aſide with the giddy errours of many, they cleave to the old faith, but doeſt thou know what thy old faith is, if it were Turciſm and Popery it would be all one to thee.