SERMON CXXX. Sheweth, That every one that Believeth know∣eth the thing that he believeth: Against the Popish Implicite Faith; And what Knowledge the Knowledge of Faith is.

THE words now to be insisted upon •re, the effect or event of this spiri∣tuall 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 Be∣leevers, 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 re∣cumbency 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 requi∣site 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.* Hence it is usual in Scripture to describe faith sometimes by trusting, and some∣times by knowing, synecdochically intending thereby the whole nature of faith; That faith is knowledge, besides many other places, is abundantly cleared, v. 2.* 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,*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 Page  638 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 mi∣racles and Sacraments, which Christ hath appointed for that end.

*Secondly, The knowledge of faith is not by a perfect comprehension, and intui∣tive 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 Resurre∣ction, of the providences of God towards his Church, how little do we under∣stand 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!

*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 remain∣eth in an equal and indifferent propension, assenting to neither part of the pro∣position. 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 as∣sent to something with some fear, that the opposite may be true, and there∣fore 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 know∣ing which to goe, or when he doth 〈 in non-Latin alphabet 〉, 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 con∣clude 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 〈 in non-Latin alphabet 〉 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.

*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 oppo∣site to knowing, Noveris te ess• fidelem, non rationalem. It was Julians great ob∣jection against the Christians, that they urged 〈 in non-Latin alphabet 〉, 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 know∣ledge, 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 Soci∣nianPage  639 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 deni∣ed, 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 in∣ward 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 te∣stimony and revelation of a thing, and the authority of him, who doth reveal it,*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, be∣cause she worshipped she knew not what, Joh. 4. and it's no lesse guilt when we be∣lieve 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 believ∣ed, 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 compre∣hensive; 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 puf∣feth 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 spe∣cial 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 know∣ledge, as the Apostle exhorts; Hence it is that there are so many difficult pla∣ces 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,*or have knowledge accompanying of it is plain.

[ 1] 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 at∣tend 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 know∣ledge?

Page  6402. 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 〈 in non-Latin alphabet 〉, the reasonable service, Rom. 12.1. and all the Pharisees worship is rejected, be∣cause 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 commend∣ed, 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, be∣cause 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 ef∣fects 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 know∣ing 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 ef∣fect 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 Po∣pery it would be all one to thee.