One-Hundred Forty-Five Sermons Upon John 17, Sermon 143
SERMON CXLIII. Of Chriſts teaching Believers: Shewing what great need the moſt illuminated Chriſtians have ſtill to be taught.
JOH. 17.26.
And I have declared unto them thy Name, and will declare it, &c.
OUr Saviour having in the former verſe affirmed himſelf to be the cauſe of all that ſaving knowledge beleevers have, he doth in this verſe manifeſt, that he is the conſervant cauſe, as well as the efficient, that as God is both the Authour of Creation and Preſervation in the order of nature: So Chriſt is in the order of grace.
We have therefore in the words,
1. The gracious action of Chriſt toward his people.
2. The efficient cauſe.
3. The Subject to whom.
4. The final Cauſe hereof.
The gracious action of Chriſt is ſet down both by the Preterperfect and Future tenſe, uſhered in with the part cle foreign, which ſome make cauſal in this conn…xion, They have known thou haſt ſent me, for I have declared thy Name unto them. And thus it may very well be taken in this place, and thence we may obſerve,
That the ſaving knowledge of Chriſt cometh not by our own natural ſtrength or abilities, but by the meer revelation and will of Chriſt. But I ſhall not inſiſt on that.
In the next place, the Benefit aſcribed to us, is foreign, at the ſixth verſe, he uſed the word foreign, but here foreign. The word is ſometimes uſed of Gods making a thing known to us, Luke. 2.15. Sometimes of our making a thing known to God. as Phil. 4.6. Let your requeſts be made known to God Not that God is ignorant of any thing, but as much as lieth in us, we ſpred them in Gods preſence, to take notice of them: Sometimes of one mans making known a thing to another, as 1 Cor. 15.1. Epheſ. 6.21. In this place it's attributed to Chriſt, as the efficient cauſe, I have declared. In the next place, there is the diverſity of time, I have, and will declare it. Auſtin referreth this to the preſent life, and the life to come, but it rather denoteth the conſtant and daily revelation or manifeſtation of Chriſt himſelf, and his truth to belevers. 3. There is the Object declared, thy Name, that is God himſelf. 4. The Subject to whom, that is, not the Apoſtles, but to all believers.
Now I have already handled the benefit mentioned, Chriſts declaring the Name of God to believers: I ſhall onelyonly take notice of the Neceſſity of continuing this Benefit even to Believers, though Apoſtles, though never ſo eminent in gifts and graces, yet Chriſt doth ſtill keep up and encreaſe their ſaving knowledge.
Doct. That Believers do not only at their firſt converſion, but in the whole progreſs of their life, need conſtant illumination and teaching from God.Obſerv. That believers do not only at their firſt converſion, but in the whole progreſs of their life, need conſtant illumination and teaching from God. There is none can learn ſo much in Gods School, that God himſelf can teach him no longer. This truth will be of great uſe to keep the moſt knowing Chriſtians very humble and low in their own eies, as alſo to make them continually depend upon Chriſt in the Word and Miniſtry, that they may grow in knowledge. This truth is abundantly confirmed by that notable prayer of the Apoſtle for the Epheſians, who though they were made light in the Lord, and had the myſtery of Gods will ſo much made known unto them, that he did not ceaſe to give thanks for them daily in that behalf, yet ſtill he prayeth, Epheſ. 1.17, 18. That God would give them the ſpirit of wiſdom and revelation in the knowledge of him, that the eyes of their underſtanding may be inlightned &c. Here it's plain, That though theſe had knowledge, yet they might ſtill encreaſe in it. Hence the Apoſtle Peter, 2 Pet. 1.19. doth encourage beleevers for their diligent attending unto the Scripture, untill the day dawn, and the day-ſtarre ariſe in their hearts, that is, till they obtain more firm and evident knowledge of the things of God. In the Old Teſtament we have David, Pſal. 119. though profeſſing he had more knowledge then his teachers, and the Word was continually his counſellour, yet prayeth he, That God would open his eyes, that he may underſtand the wonderfull things of Gods Law. Davids eyes are not opened clear enough, the word implieth, there are ſome ſcales and film upon his eyes, that muſt be rolled away, and that there are excellent precious things in Gods word, that he doth not yet underſtand.
For the improving of this truth, Let us conſider in how many particulars a further conſtant teaching by Chriſt is requiſite to the moſt able believers. And
I. In reſpect of the object.Firſt, They need further revelation in reſpect of the objects of their knowledge, to know more then they do know. So imperfect is every godly mans knowledge, that it may be called ignorance rather then knowledge; We are ignorant of farre more excellent truths in Religion then we do know; If the Heathen could ſay, Our eyes were in reſpect of natural truth, but like thoſe of the Owl to the Sun; How much more is this true about ſpiritual objects? You ſee how the Apoſtles knowledge was ſucceſſive, they come to know one thing after another, as Chriſt revealed it, till they had that plentifull effuſion of the holy Ghoſt upon them; And the Apoſtle Paul, who was taught, not of men, but of Chriſt himſelf, yea he was caught up into the third heaven, yet for all that he puts himſelf in the number of thoſe who know but in part, 1 Cor. 13. So that this is true not only of believers, but of the eminent Doctors and Teachers in the Church, they know but in part; yea and that will be true of them, even at their laſt hour though their whole life hath been to obtain knowledge of God. Therefore this ſhould quicken all up to diligent uſe of the means, for who can ſit down and ſay, He knoweth enough, or he knoweth all things? Indeed there have been thoſe that were called Guoſtiques, becauſe of the great knowledge they boaſted of, but yet they made themſelves even like bruit beaſts: O then confeſs that the waters of divine truth are ſo deep, that though thou wert an Elephant, yet thou mighteſt ſwim in it, we are as the Ancients ſaid.
II▪Secondly, As in the object we need much revelation, ſo in thoſe things we do know, we need much aſſiſtance and direction from Chriſt in reſpect of the adjuncts of it. For,
1. Though we do know the objects, yet we may every day know them more evidently, more diſtinctly, more clearly. Alas our knowledg about God and Chriſt is very confuſed, and therefore Paul is every day deſirous to know Chriſt better then he did: As it is with digging in a Mine of Gold, every daies labour brings richer and fuller ſupplies; or as the draining from a Spring, doth not exhauſt, but makes it more plentifull: Thus it is with the heart of a man when ſet to know God or Chriſt: There are new conſiderations, new reſpects, and new arguments ariſing alwayes from them; Inſomuch that God and Chriſt may ſeem new to the ſoul every day; we begin to nauſeate, and grow weary, when the ſame things we know, are alwayes ſuggeſted unto us, but the ſoul of a man can never he weary of the knowledge of Chriſt, For in him are hidden all treaſures of wiſdom and grace: And therefore even thoſe principalities and powers in heavenly places, that are ſo vaſt and comprehenſive in knowledge, yet Eph. 3.10. The Lord Chriſt is in the Miniſtry of the Church made more known to them continually; So that if Angels do learn in Chriſts School, and obtain more knowledge of him, and do with great delight ſearch into theſe things; no wonder then, if the moſt enlightned men may yet ſearch deeper and deeper into the Lord Jeſus Chriſt: Paul though one of the higheſt Scholars in Chriſts School, yet deſired to know nothing but Chriſt crucified, for if in heaven the knowledge of God, when yet it is intuitive and tranſcendent to this, we have will not weary us, but daily provoke the ſoul to know God more, no wonder then if in this life our knowldge be not ſatisfied, when it is but in part.
2. As we need Chriſts daily manifeſtation in reſpect of the evidence of them, ſo alſo in reſpect of the firmnes and immoveableneſs of our knowledge. Faith, you heard, is knowledge, and that doth neceſſarily imply aſſent: Now if our aſſent be not firm and ſetled, We are like children toſſed up and down with every winde of Doctrine: Inſtability and inconſtancy is much condemned in Scripture; and indeed it doth directly oppoſe faith, which makes the ſoul confidently and firmly-adhere to the truths of Chriſt, as divine, as thoſe which cannot be diſpenſed with, or ever prove falſe; for if Paul thought it ſo great a diſparagement, that with him ſhould be yea and nay in his words, much more would this be reprochfull to Chriſt himſelf, who ſaith, He is the truth it ſelf, Joh. 14. So that as truth cannot be a lie, ſo neither can the Doctrine of Chriſt be falſe: Now the Doctrine being in it ſelf thus true, the power of Chriſt is ſeen in making a gracious heart thus ſtrongly to adhere upon divine motives to it, as that which wil abide, though heaven and earth ſhall paſs away; Scepticiſm and faith are directly oppoſite; when we are inabled to believe, we receive it as the truth of God, and not as the truth of man: So although while this gift of faith was not beſtowed upon us, we debated truths of Religion, like thoſe in Philoſophy, and were prone to have, as Hilary ſaid of old, Menſtruam & annuam fidem, a monethly or yearly faith, yet when God ſhall once ſtrengthen us to believe then we are no longer reeds ſhaken with wind, but as Origen of old alluded, When many things are removed from us, then this Arundo (for of that they made pens formerly) is made the Calamus the pen of a ready writer: Where God ſtrengthens us to believe, there that turning this way and that way, that mutability is removed, and our hearts are fixed, ſo as to be able to dig for that we ſo firmly adhere unto. Thus the Martyrs they were confirmed by God exceedingly, in reſpect of the ſtability of their aſſent to divine truths, when yet they had great temptations to aſſault them; and we read ſometimes of the Diſciples, that upon the working of ſome great miracles by our Saviour, they are ſaid then to believe, not but that they beleived before, only they did grow and encreaſe in this more: Oh then in times of great diſputes, when learned and godly men differ in many things, it behoveth the godly Chriſtian to fly to this manifeſtation of Chriſt! Oh ſay, declare it Lord, and ſtill declare it to me more and more! And certainly it appeareth by Mat. 24. That thoſe who are falſe Prophets, have ſo many fair pretences and deceivable wayes, that if it were poſſible, they would deceive the very elect; ſo that it's a very great mercy to be of a ſound mind, and eſtabliſhed in the truth; That as Jeſus Chriſt is the ſame yeſterday, and to day, and for ever, ſo alſo believers are to be.
3. We need Chriſts daily declaration in reſpect of the efficacy and practical operation of our knowledge. So that although we know all myſteries, yet if the power of Chriſt doth not make us to acknowledge theſe things in a godly manner, We are but as tinkling cymbals; you ſee Paul made knowledge a meer puff, a nothing without charity, 1 Cor. 13. and our Saviour puts happineſs upon the doing, not knowing of theſe things, John 14.17. A Chriſtian may grow two wayes in the extenſion of knowledge, or in the efficacy of knowledge, and this is greatly to be lamented; many deſire to know more opinions, and more notions; many are ſtill propounding more queſtions after queſtions, but the Apoſtle Epheſ 4. tels us of the knowing of the truth as it is in Jeſus, which makes a Chriſtian put off the oldman, and put on the new, as alſo an acknowledgment of the truth after godlineſs, Tit. 1. Oh therefore pray, that Chriſt would declare his truths to thee, ſo as they may not only be in thy head, but ſink down into thy heart, and be there like fire inflaming thy bowels! It's not growing in knowledg, at it is knowledge, but growing in it, as it is ſaving and operative, which makes a man fitted for everlaſting glory. As it is not the knowing of what is excellent food, that doth nouriſh a man, but the eating of it, and this only doth the Scripture vouchſafe to call knowledge indeed: Oh then examine thy ſelf! Doſt thou ſo know God, as to live on him by faith, to love and fear him? Doſt thou ſo know Chriſt, as to make him a Mediatour to thee in an appropriated manner? Doeſt thou ſo know the promiſes, as to relie on them, and to make them thy cordial in all temptations? This is to know, in the Scripture language: So that the Chriſtians knowledge is wholly in tendency to operation, as all motion is for reſt, if it be barren it increaſeth our condemnation, and not further our conſolation.
In the next place, Let us conſider what are the reaſons, why Chriſt muſt continually teach his people, And
1. It is becauſe all heavenly things are revealed from God only. Even as it is ſaid of the Creation, John 1. All things were made by him▪ and without him was nothing made that was made: Thus all knowledge in a ſupernatural manner comes from him, and without him we know nothing. Now all thoſe things which require a ſupernatural power for to give the firſt exiſtence to them, require ſuch a power to continue them therein. Hence as Chriſt made all things, Heb. 1. he is ſtill ſaid to bear up all things by his power; and thus likewiſe it is in regard of all ſaving knowledge, that ſame Spirit of Chriſt which did at firſt teach us, muſt in the whole progreſs of our lives teach us; As a man cannot beleive of himſelf, ſo neither increaſe in faith, or know more firmly and evidently of himſelf.
All ſaving knowledge is part of that work of grace, which God is the author of in the ſoul. Now in all the courſe of grace and progreſs therein, it's plain we need the auxiliary power of God continually. Thus the Apoſtle ſpeaking even to thoſe that did believe already, yet he ſaith, It's God that worketh in us, to will and do; and as it's God that beginneth, ſo it is he that finiſheth every good work: Hence Chriſt is ſaid to be the author and finiſher of our Faith, Heb. 12.2. As it is thus in grace, if God did not keep every godly man, he would fall into the dirt, and all noiſome luſts from which he was once converted: So if God did not keep us firmly and conſtantly in his truth, there is no damnable hereſie, or blaſphemy that is fetched out of hel it ſelf, which a godly man would not fal into: So that it's the Covenant and promiſe of God, which keepeth a man equally from erroneous opinions and ſinfull practices.
3. There is a neceſſity of Chriſts conſtant teaching his people, becauſe of the imperfection and weakneſs, which is in their beſt knowledge. That as he pray'd about his faith, I believe, help my unbelief; ſo I know Lord, help my ignorance; and therefore it is, that he will have a Miniſtry alwayes in the Church, which as that is to grow conſtantly in knowledge, ſo ought the people much more: Oh then be affected with the true and right apprehenſions of the ſins of thy minde, and thou wilt quickly ſee, that unleſs Chriſt be thy teacher, thou ſhalt die in thy ignorance.
4. There is a neceſſity of Chriſts further teaching, becauſe of the great advantage in a grown knowledge. As
1. A man is thereby more able to diſcern between things that differ, he can ſeparate the droſs from the gold.
2. He will be more evangelical in the frame of his Spirit, Heb. 6. The babe is unskilfull in the word of righteouſneſs; Ignorance cauſeth many ſcruples and fears, which do hinder thoſe ſpiritual conſolations that ſhould abound in the heart of the godly.
3 Hereby they may be guides to others. The Apoſtle Rom 14. ſheweth the many duties of a ſtrong Chriſtian in reſpect of a weak. It's a bleſſed thing to be a means of edification of others, or the reducing of ſuch as have gone aſtray for want of this growth, many parents, many husbands, though godly for the main, cannot do their duties.
Ʋſe 1. Of humiliation to the beſt perſons, and the beſt Churches, they ſtill need more light; It's not enough Chriſt hath declared to them, but he muſt ſtill declare, not indeed new ſubſtantials and eſſentials to ſalvation, but in regard of the ſuperſtructures of holineſs and truth: That Doctrine in Popery, The Church cannot erre, makes her incurable, and is alſo groſly arrogant. In particular perſons, this would alſo breed ſelf-emptineſs, an high eſteem of the Ordinances, it would prevent hereſies and errours, men being commonly confident of themſelves therein, as alſo any ſevere and uncharitable cenſuring of others, knowing, as it is ſaid, Phil. 3.15. God may in time reveal even this truth unto them alſo.