One-Hundred Forty-Five Sermons Upon John 17, Sermon 14
SERMON XIV. The Neceſsity of Divine Knowledge, And Arraignment of Ignorance.
JOH. 17.3.
And this is life eternall that they might know thee the only true God, and Jeſus Chriſt whom thou haſt ſent.
IN the Verſe before we had the great priviledge vouchſafed, viz. eternall Life, and the Subject to whom, viz. Thoſe that are given to Chriſt In this Verſe our Saviour informeth of the manner or way how we may come to it; For to ſpeak of eternal life and not direct to the enjoying of it, is to ſee Canaan, but to want a pillar of fire to guide to it, and although our Saviour had deſcribed ſuch as ſhould inherit eternal life, yet becauſe it's a ſecret written in Gods Book, which no man can reade, who are given by the Father to Chriſt, and who not; Therefore it's neceſſary we ſhould be told the way, and that is done in the Text.
In the words you have then affirmed the way to this happineſſe, This is eternal life, this will make you have eternal life; None can ever attain it that take not this courſe, for foreign may either relate to foreign, or elſe after the manner of the Hebrews be put abſolutely for foreign; This phraſe is like John 12.58.
Now therein Conſider,
1. The way or duty enjoyned.
2. The object of it.
The duty is To know. Among other diſtinctions, this is very obvious in Scripture to ſpeak of a twofold knowledge.
1. That which is meerly ſpeculative and apprehenſive; If ye know theſe things, happy are you if ye do them, Joh. 13.17.
2. Which is practicall and operative, for it's a known Rule, that among the Hebrews, Words of Knowledge are put for all the affections and effects that uſe to follow ſuch Knowledge; Thus God is ſaid to know the way of the righteous ▪ Pſa. 1. That is, ſo to know as to approve and preſerve the righteous, and in this ſence To know the true God is taken ſo to know as to do all thoſe things that are commanded by him, and the reaſon why the Scripture comprehends all under knowledge, is, becauſe this is the Introduction and gate to all practicall piety: Although to know here is more particularly taken for beleeving, for it's a good Rule that Divines have, whereas Faith hath three acts ingredient to it: 1. Knowledge. 2. Aſſent. 3. Fiducial application. The Scripture deſcribeth the whole nature of Faith ſometimes by one act, ſometimes by another: In other places it's deſcribed by aſſent, and moſt frequently by truſting, but here by knowledge; For whereas the Papiſts would make ignorance rather of the definition of faith then knowledge, they ſhew plainly what an ignorant faith and Religion they would have people take up with.
In the ſecond place there is the object which is twofold, 1. The only true God. 2. Jeſus Chriſt That is both God in reſpect of his nature and attributes, oppoſitely to thoſe Heathens who worſhiped Idols; and 2. Jeſus Chriſt, that is oppoſite to the Jews, who knew the true God but not Chriſt, and withall that the knowing of the true God as a Creator by the creatures is nothing at all without the latter: It muſt be, as he is Father in Chriſt, ſo that hereby is implied that the knowing of God abſolutely is not ſaving, it muſt be relatively in the glorious diſpenſation and myſtery which is by Jeſus Chriſt.
I ſhall not explain further on this, only remove an Argument which the Arians and Socinians uſe to triumph in from this Text as their Achilles;Arians and Socinians collection from the Text. The Text vindicated. Oh ſay they here it's plain; That Chriſt is not a true God, becauſe they are diſtinguiſhed; God is the only true God, and therefore Chriſt is not; But this is abſurd, That the only true God is oppoſed to Idols and to the heatheniſh gods which were worſhiped by them, in which ſence he is ſometimes called The Holy One of Iſrael, and not to Chriſt, for if he were not God likewiſe how could eternal life be ſaid to be both in knowing of God and Chriſt, and that Chriſt is truly God, take inſtead of many, two undeniable places, Rom. 9.5. Of whom after the fleſh came Chriſt, who is over all God bleſſed for evermore; And the other which is an excellent Comment upon this place, 1 Joh. 5.20. We are in him that is true, even in his Sonne Jeſus Chriſt; This is the true God, and eternal life; and then addeth, Keep your ſelves from Idols; So that God the Father is the true God and Chriſt the Son is the true God, and all other made gods are Idols.
This Anſwer is ſufficient, and indeed the Socinians themſelves may be convinced, for they grant this Rule, that the word foreign ſolus doth not exclude the incluſa or ſubordinate, for they acknowledge Chriſt to be truly God, though not eſſentially; Whereas by their Argument Chriſt as true God ſhould be excluded, and nothing is more ordinary then to uſe the word ſolus, not to exclude what is concomitant or homogeneall but diverſe, as Mat. 11.16. None knoweth the Father but the Sonne, where the Father himſelf is not excluded, nor the holy Ghoſt, for it's ſaid, 1 Cor. 2.11. None knoweth the things of God but the Spirit; Others of old made this order of the words, To know thee and Jeſus Chriſt whom thou haſt ſent, to be the true God, but this may ſeem too much forced. Laſtly, Many anſwer that the reſtrictive word foreign, doth not determine the Antecedent te or Patr…m, but the true God, ſo that the ſenſe is not, the Father alone is the onelyonly true God, but that he is the only true God, and then this expreſſion doth not exclude the Sonne or holy Ghoſt▪ but becauſe by other places it's evident they are alſo the true God, therefore they are neceſſarily included.
Obſerv.Obſ. That by the knowledge of the true God and Jeſus Chriſt we come to eternal life, 1 Tim. 2.4, God would have all men to be ſaved and come to the knowledge of the Truth: Here you ſee the knowledge of the Truth is the way to be ſaved: I ſhall not now treat upon the nature of this knowledge, eſpecially as it includeth faith, but ſhall firſt handle it in the generall, as it is oppoſite to ignorance and errour about the true God.
And to open this Conſider,
1. All men naturally ignorant of God in a ſaving manner1. That all men by nature are ignorant of God in a ſaving true manner, For although Rom. 1. it's plain, that God hath implanted foreign, ſome imbred apprehenſion about a God, ſo that Divines ſay, there cannot be a natural Athieſt, yet this knowledge is ſo confuſed and dimmed, that it is better called ignorance then knowledge.
2. Imbred knowledge may be encreaſed by the contemplation of the creature.Yet 2. This imbred knowledge may be actuated and perfected by the contemplation of the Creatures, as Rom. 1. None that obſerveth ſuch a curious Fabrick as the world is, can conclude it made it ſelf, but it had ſome Creator; Even as when a man heareth curious Muſick upon ſome Muſical Inſtrument, every one will conclude there is ſome artificiall hand playing upon it, that it doth not move it ſelf: Thus the Heathens have many expreſſions concerning a God, whom they diſcovered no other way but by the creatures, although this was accompanied with ſome heſitancy and doubting; And their light was like that of the Moon and Stars, yea, not ſo much, for it was not able to direct them in any manner acceptable to him: Hence it is that the Scripture ſpeaks of them as without God, Eph. 2. and ſuch as know not God.
3. True knowledge to be had only within the Church.Therefore 3. The true and right knowledge of God is only had within the Church, That as God ſaith of his people, You only of all Nations have I known; ſo they only of all Nations have known God, Hence the Samaritan Woman is ſaid to worſhip ſhe did not know what, Joh. 4.22. becauſe Salvation was only of the Jews, viz. the knowledge and true revelation of it. Hence is that ſaying of Divines, Extra Eccleſiam non eſt ſalus; As without the Ark every one periſhed; For although ſome of the Ancients and others have been very prone to aſcribe ſalvation even to a natural knowledge of God, as if God would require no more of them; Then in that condition thinking otherwiſe, that he would reap where he had not ſown, yet this Text putteth out of all doubt as well as others, that the knowledge of the true God and of Chriſt is neceſſary to Salvation: Now whatſoever they might know of God, yet it is plain they could not by the Creatures know any thing of Chriſt, his Nature and Offices, being of meer Revelation, and from hence likewiſe it is apparent that even among the Jews, though the knowledge of the Trinity, and of Chriſt ſeemed more obſcure and implicite, yet thoſe that were ſaved had ſome meaſure of the knowledge of it, for ſaith Chriſt, This is eternal life; The way to it, and thoſe in the Old Teſtament went in the ſame way to Heaven, as well as thoſe in the new; You ſee then our Saviour by this Propoſition doth aſſure us that without the knowledge of God and Chriſt, there is no eternal life, and thereby that it is had only in the Church; There are no flowers can grow out of this garden, No gold ſanctified that is not in this Temple.
4. Though the true knowledge of God and Chriſt is to be had in the Church, 4. All true knowledge is not preſently ſaving.yet all true knowledge that is moſt plentiful and exact, is not preſently ſaving knowledge; Therfore in the Text when eternal life is ſaid to be in knowing of God, and Chriſt, that is, with the due concomitants and genuine effects thereof, when we ſo know as that it is an acknowledgement of the truth after godlineſs, Tit. 1. This is good to be conſidered by thoſe who have obtained ſome good meaſure of knowledge, how apt are men to be puffed up by it, They ſwell with this winde, as thoſe in antiquity that were called Gnoſticks, becauſe of the knowledge they gloried in, but this light may be and often is without any heat at all: Their heads are better then their hearts or their hands, ſo that they are a kinde of a ſpiritual Monſter, A mans head above, but bruit beaſts below, look then that with thy knowledge there be alſo a good conſcience and a godly life, otherwiſe thy knowledge will ſerve but to make hell hotter for thee.
5. Though all knowledge be not ſaving, 5. Without knowledge no Salvation.yet without knowledge there cannot be any ſalvation; I ſpeak not of Infants, They come not within the ordinary way of Gods diſpenſation, For the Apoſtle ſaith, Faith cometh by hearing, Rom. 10.17. Even as Ariſtotle ſaith, Diſciplina eſt ex auditu, the Ear is the organ of Learning; No knowledge, no faith; no faith, no godlineſſe, and ſo no ſalvation, Iſa. 23.11. They are a people of no underſtanding, therefore he that made them will not ſave them; As without this there cannot be any ſalvation, ſo neither any true piety, Pſa. 14.3. All the wickedneſſe of man is becauſe he doth not underſtand or ſeek after God, and Hoſ. 4.1. The Land was full of ſwearing, lying, and killing becauſe there was no knowledge of God in the Land; Knowledge then is the eye of the ſoul, the needle to draw in the thread, and to neglect this is willfully to refuſe the Salvation of God offered to them.
6. Although this Knowledge be thus neceſſary, 6. The great ignorance of moſt to be lamented.yet how woful is the stupidity and ignorance of moſt people; Who can take up Lamentations bitter enough? Who hath bowels tender enough to pity thoſe ignorant and ſenceleſſe people that are every where, who know nothing of God or Chriſt? we uſe to pity poor blinde people that are not able to ſtep one ſtep without danger, but oh the ſad and miſerable eſtate of thoſe who have theſe blinde and darkened underſtandings! Every ſtep they take they ſtumble and fall: If Paul Heb. 6. did ſo ſeverely threaten thoſe that were but in their firſt principles, and were not carried on to perfection: What danger remaineth for them who have not ſo much as attained to firſt principles, who have not yet laid a Foundation? yet this is the ſad condition of many who though in the Land of Goſhen have Egyptian darkneſſe upon their hearts; Though baptized in the Name of Chriſt, yet know nothing of God or Chriſt, but are become like bruit beaſts that periſh.
7. It's not therefore enough for a man to beleeve as others beleeve, or as the Church beleeveth, without ſome perſonall or explicate knowledge of his own;7. We muſt have perſonal and explicit knowledge, and not beleeve as the Church beleeves. He doth not ſay, It's Eternal life to know that others know, To beleeve that others beleeve, but he that would have eternal life, he himſelf muſt know the true God and Chriſt; So that this doth palpably condemn that ſtrange but politique doctrine maintained in the Church of Rome, That the common people need no more faith then this, to beleeve as the Church beleeveth, Politique I call it, for hereby they keep the people in a blinde obedience, They receive any kinde of worſhip, any kinde of doctrine, without triall or comparing it by the Scripture, and thus they commend darkneſſe, becauſe their deeds are evil; But the Apoſtles Exhortation is to all private perſons as well as others, Prove all things, 1 Theſ. 5.21. Beleeve not every spirit, 1 Joh. 4.1. Let the Word of God dwell plentifully in you, Col. 3.16. Indeed it cannot be denied but that God hath appointed Officers and Guides in the Church, and the people are commanded to hear them, and to ſubmit to them, but all this is to be underſtood as Paul ſaith, Follow me, even as I do Jeſus Chriſt. Phil. 3.17. We muſt take heed of extreme errours either to make the Miniſtry infallible, or elſe to account of it as nothing at all; No, there is a peculiar promiſe of aſſiſtance and direction to thee in their work, though not of infallibility, but this by the way to comm…nd ignorance, to praiſe blinde obedience and devotion, is to offer God a Sacrifice without eyes: Do not then think, I am a poor ignorant man, I have no leiſure to minde Religion, to enquire after the principles thereof; Let thoſe that have learning minde ſuch things, What is this but to ſay, It's not for me to look to ſalvation; It's not for me to be ſaved; It's for Learned men and knowing men to goe to heaven, not for ſuch as I am, certainly our voices are to ſound like the Angels Trumpet at the day of judgement, to awaken men out of their ignorance, Men in the dark are uſually afraid: Oh then why ſhouldſt not thou be afraid who art all over darkneſſe, Eph. 5, 8. as the Scripture cals thee; There are too many whom this truth concerneth.
Reaſons. Why knowledge is ſo neceſſary to Salvation.Now let us conſider why ſome meaſure of knowledge about God and Chriſt is neceſſary to ſalvation.
And Firſt, In reſpect of the Object it ſelf, there are many duties God and Chriſt require of us, which we are never able to perform without ſome knowledge of them. I grant that as the Starres do differ in their glory and light, ſo one man may farre exceed another in knowledge,I. In reſpect of ſome duties we owe unto God which cannot be acceptably performed without knowledge yea, God doth not require ſo much of ſome as he doth of others, ſuch a degree of knowledge will God accept of in ſome, which he will not in others, ſo that according to the means and opportunities of knowledge more or leſſe is required: We grant alſo ſome may know more then they can expreſſe through ſome impediments or other, but there is none can be ſaved who lay not in ſome meaſure a competent knowledge in Chriſtianity, becauſe there are ſeverall duties required, which he that knoweth nothing of God cannot perform acceptably.
As 1. Every man that will be ſaved muſt worſhip the true God and not the falſe: But without ſome knowledge this can never be; Why is the firſt and ſecond Commandement ſo plain to have no other God but him, and to worſhip him in his way, and that he is a jealous God in this matter, like an Hu…band whoſe jealouſie is his rage againſt his adulterous Wife; Why is all this but to ſhew that of all ſinners, an Idolater is ſure to be excluded from the kingdom of heaven; Now the ignorant man worſhippeth that which others doe where he liveth, but whether it be God or an Idol that he underſtands not. The Athenians had an Altar dedicated To the unknown God, Act. 17.23. and Paul with much zeal doth reprove this their ſuperſtition and Idolatry, telling them they were out of the way to heaven, yea, the more devout and zealous a man is for that worſhip, he underſtandeth not, the more ſwift he runneth in the way to hell, ſo then where ignorance is, It's all one whether Chriſt or Mahomet be worſhiped, whether an Image or the true God: So truly doth Seneca obſerve of the common people, Eunt qua itur, non qua eundem eſt, They do and go not whither they ought, but whither they ſee others before them, yea, by this means men come to worſhip the devil in ſtead of God, Oh terrible and heavy aggravation! Thou that thinkeſt thou doſt worſhip God, yet by thy ignorance going on in Idolatry doſt worſhip the devils: Thus Jeroboam is ſaid to ſet up calves to the devil, 2 Chron. 11.15. the people little thought ſo; and ſo thoſe that would be at the Idolaters Feaſts, they did partake of the cup of the Lord, and of deuils, 1 Cor. 10. Now although it be true, that thou art brought up in that Religion where the true God is worſhiped, yet this is all one to thee who hath no knowledge of God or Chriſt, for if it had been to Moloch, to Baal or Aſhtaroth, had it been to Mahomet, or to Images and Idols in every high way, thou wouldſt have done that as well as this, for any true knowledge or underſtanding thou haſt, O pray then that God would give thee true knowledge. As it is thus for the generality of Gods worſhip, ſo in more ſpecial manner ignorance doth wholly overthrow praier unto God, which is more neceſſary then food or raiment, and is a duty to be performed to God every day; Now ſaith the Apoſtle, Heb. 11.1. He that cometh to God muſt beleeve that he is, and that he is a rewarder of thoſe that ſeek him, but how can this be? when a man by ignorance is in a confuſed chaos, Oh that ignorant people would attend to this, They ſay, they pray, yea, they hope to be ſaved by their good praiers, when (alas) thou that knoweſt nothing of God or Chriſt canſt not pray at all, Thou never didſt pray acceptably to God all thy life time; If a Parrot be taught to ſay the Lords Praier, ſhall that be accounted a praier? and is there not many that pray Gods Name may be hallowed, his Kingdom may come, and yet underſtand not at all the ſence of their praier? Thus in Popery they do ſinfully nouriſh people in their ignorant praiers, for ſeeing their praiers are in Latine, it's all one whether they pray good matter or blaſphemy; The Apoſtle 1 Cor. 14. doth expreſly argue againſt praying in an unknown tongue, ſaying for himſelf, He will pray in the ſpirit, and with underſtanding alſo. What terrour then doth this proclaim? ignorant people, pray they cannot, they do not, no not when they pray; If that Queſtion ſhould be put to them which Philip put to the Eunuch, Ʋnderſtandeſt thou what thou readeſt? So Underſtandeſt thou what thou praieſt? Were they able to ſay one word of knowledge to you? We may cry out, Be aſtoniſhed O Heavens and the Earth at the ignorance and blindeneſſe of many people, and yet nothing will provoke them to get knowledge.
3. We cannot do that great and neceſſary duty which is the ſubſtance of all Gods command, viz. to love him with all our heart, with all our ſoul and might, neither the conſequents of this love, which is to deſire after him, to delight and rejoyce in the light of his countenance, without knowledge; for what a man knoweth not, he cannot love, Ignota nulla cupido; Let ignorant people by this ſee the great gulf that is between them and heaven; Thou canſt not love God nor deſire him as long as thou doſt not know him, ſo neither can you fear God if you know not his infinite Majeſty, the greatneſſe of his power, and his hatred againſt ſinne; What makes men ſo deſperately wicked to commit ſinne without any fear or trembling? They know not God; Hence is that frequent expreſſion in Scripture when God ſaith, he will bring ſuch and ſuch puniſhments. Then they ſhall know that I am God.
4. Thoſe that ſerve God ought to be full of fervency and zeal; For all duties without zeal are like a Sacrifice without fire, a Bird without wings, a Meſſenger without feet, Now all zeal without knowledge is refuſed by God; They have a zeal but not according to knowledge, Rom. 10.2. Ignorant people may be very zealous as thoſe that offered their children to Moloch, That did cut and lance themſelves in calling upon Baal, but this fire of zeal was like that of hell, calidus and not lucidus, hot but not light.
Vſe, If Eternal life be to know God, then this is eternal death not to know God; This is eternal damnation to be ignorant of him; It was Gods promiſe that all ſhould know him from the greateſt to the leaſt, Jer. 31.34. but how few finde the fruit of this promiſe? How many Families, how many perſons are there, who do all they do to the unknown God? yet theſe hope to be ſaved, yet theſe ſay, They have a good heart, when nothing can be good while ignorance is predominate, neither a good faith, or good love, or good duties, or a good heart, and as ignorance is damnable of it ſelf, ſo much more when it is where the means of knowledge are, where the Sun ſhineth, where the Miniſtry is inſtructing; Oh what wo and woe again will befall ſuch men.