3. These necessary doctrines must be entertained without doubt and hesitancy. It is dangerous when foundation-stones lie loose. We are pressed 'to stand fast in the faith,' 1 Cor. xvi. 13, and to hold the pro- fession of it without wavering, Heb. x. 23 ; not to inquire after the gods of the nations, Deut. xii. 30; and Gal. i. 8, 'Though an
148 sjiUMONS UPON JOHN XVII. [Ser. III.
angel from heavea should preach any other doctrine to you than tliat which ye have heard, let him be accursed.' The notion of new lisjht chiefly aimetli at undermining the old doctrine of the scriptures. For the main of religion, a man should be settled above doubt and contra- diction. Till we have certainty there cannot be grace. The soul is not brought under the power of truth ; for things that are contro- versial have no efficacy and force. The great hindrance of saving Icnowledge is that natural atheism, and those habituated doubts which are found in the heart.
4. We must be zealous for lesser truths when we have received them upon certain grounds. Every piece and parcel of truth is precious ; a little leaven of error is dangerous: Gal. v. 9, 'A little leaven leaveneth the whole lump.' Error fretteth like a gangrene, and grows still higher and higher. Men think it is enough to be careful of funda- mentals ; all other knowledge is but scientia oblectans, for delight, uot safety. Oh ! it is dangerous to stain the understanding, though you do not wound it. There are macula- and vulnera intellectus. It is dangerous to be wanton in opinions that seem to be of smaller con- cernment. Men that play with truth leave themselves open to more dangerous errors. Some say, Fundamentals are few ; believe them, and live well, and you are saved. This is as if a man in building should be only careful to lay a good foundation, no matter for roof, windows, or walls. If a man should untile your house, and tell you the foundation, the main buttresses are safe, you would not be pleased. Why should we be more careless in spiritual things ?
5. Take up no practices nor principles but upon full conviction. Tliis imposetli a necessity of often change, or at least of frequent doubting. Men do not search, but act out of blind obedience, and then they are liable to seduction: 1 Thes, v. 21, 'Prove all things, hold fast that which is good.' It is a pertinacy, not a constancy, when I have no clear warrant. A christian should be able to give ' an answer to every man that asketh him a reason of the hope tliat is in him, with meekness and fear,' 1 Peter iii. ] 5 ; otherwise we shall never be able to secure our practices and opinions against the objections in our own hearts, and answer the sophister in our own bosoms.
Secondly, Observe that no knowledge is sufficient to life eternal but the knowledge of God and Christ. I am to prove — (1.) No other knowledge is sufficient ; (2.) How far this is enough for such an end and purpose.
The scripture asserts both, for the words are exclusive and assertive; there is no otlier knowledge, and this is sufficient.
1. No other knowledge is sufficient to life eternal. I shall prove it by two arguments : —
[1.] Out of Christ we cannot know God. The Gentiles had to rypuscrrov, something that was known of God, Pwom. i. 19, 20, which served to leave them without excuse, but not to save their souls. The apostle instanceth in such attributes as are obvious, but more terrible than comfortable, as eternity, power, &c. They had some loose thoughts of his Godhead and power, but no distinct view of his essence ; that is reserved for the scriptures. The scriptures are the picture of Christ, and Christ is the image of the Father : 2 Cor. iv. 4, ' Lest the light of the glorious gospel of Christ, who is the image of
VeR. 3.] SERMONS UPON JOHN XVII. 149
God, should shine upon them.' God never made out himself to the world in that latitude and greatness as he hath done to the world in Christ. In Christ's person and kingdom the majesty of God is known ; in the divine power of his operations, the strength of God ; in the ex- cellency of his benefits, the love of God. The wisest heathens, that hath no other glass than the book of the creatures whereby to dress up their apprehensions, could only see a first cause, a first mover, a being of beings, some great lord and governor of the order of the world, whom they mightily transformed and misfigured in their thoughts; they knew nothing distinctly of creation and providence, of the nature of worship, which is necessary ; for whosoever is saved must not only know God's essence, but his will, for otherwise we shall but grope as the heathens did : Acts xvii. 27, ' That they should seek the Lord, if haply they should feel after him, and find him.' We cannot seek hini to satisfaction.
[2.] Without Christ, no enjoying of God. It must be such a know- ledge as bringeth God and the soul together. Now between us and him there is a great gulf; all gracious commerce is broken off between God and the fallen creature : John xiv. 6, ' No man cometh unto the Father but by me.' No free trade unto heaven but by Jacob's ladder: John i. 51, ' Hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of man.' There is no access but by Christ ; and so no salvation but by him : Acts iv. 12, ' Neither is there salvation in any other, for there is none other name under heaven given among men, whereby we must be saved.' In the fallen state of man there is need of a mediator. In innocency we might immediately converse with God : God loved his own image. What could a just and holy man fear from a just and holy God? But now, that of God's creatures we are made his prisoners, we can expect nothing of mercy, because he is just. Guilty nature presageth nothing but evil : Rom, i. 32, 'Who knowing the judgment of God, that they which commit such things are worthy of death.' The great question of the world is, Wherewith shall I appease him, to give his justice content and satisfaction ? Micah vi. 8. In all the inventions of men, they could never find out a sufficient ransom to expiate sin, to recon- cile God, to sanctify human nature, that we might have commerce with heaven.