The Fountain of Life
Sermon 1 Opens the Excellency of the Subject.
1 COR. 2: 2.
For I determined not to know any thing among you, save Jesus
Christ, and him crucified.
The former verse contains an apology for the plain and familiar
manner of the apostle's preaching, which was not (as he there tells
them) with excellency of speech, or of wisdom; i. e. he studied not
to gratify their curiosity with rhetorical strains, or philosophical
niceties. In this he gives the reason, "for I determined not to know
any thing among you, save Jesus Christ," &c.
"I determined not to know." The meaning is not, that he simply
despised, or condemned all other studies and knowledge; but so far
only as they stand in competition with, or opposition to the study
and knowledge of Jesus Christ. And it is as if he should say, it is
my stated, settled judgement; not a hasty, inconsiderate censure,
but the product and issue of my most serious and exquisite
enquiries. After I have well weighed the case, turned it round,
viewed it exactly on every side, balanced all advantages and
disadvantages, pondered all things, that are fit to come into
consideration about it; this is the result and final determination,
that all other knowledge, how profitable, how pleasant soever, is
not worthy to be named in the same day with the knowledge of Jesus
Christ. This, therefore, I resolve to make the scope and end of my
ministry, and the end regulates the mean; such pedantic toys, and
airy notions as injudicious ears affect, would rather obstruct than
promote my grand design among you; therefore, wholly waving that
way, I applied myself to a plain, popular, unaffected dialect,
fitted rather to pierce the heart, and convince the conscience, than
to tickle the fancy. This is the scope of the words, in which three
things fall under consideration;
First, The subject matter of his doctrine, to wit, Jesus
Christ. "I determined to know nothing," i. e. to study nothing
myself, to teach nothing to you, but "Jesus Christ." Christ shall be
the centre to which all the lines of my ministry shall be drawn. I
have spoken and written of many other subjects in my sermons and
epistles, but it is all reductively the preaching and discovery of
Jesus Christ: of all the subjects in the world, this is the
sweetest; if there be any thing on this side heaven, worthy our time
and studies, this is it. Thus he magnifies his doctrine, from the
excellency of its subject-matter, accounting all other doctrines but
airy things, compared with this.
Secondly, We have here that special respect or consideration of
Christ, which he singled out from all the rest of the excellent
truths of Christ, to spend the main strength of his ministry upon;
and that is, Christ as crucified: and the rather, because hereby he
would obviate the vulgar prejudice raised against him upon the
account of his cross; "For Christ crucified was to the Jews a
stumbling block, and to the Greeks foolishness," chap. 1: 23. This
also best suited his end, to draw them on to Christ; as Christ above
all other subjects, so Christ crucified above all things in Christ.
There is, therefore, a great emphasis in this word, "and him
crucified."
Thirdly, The manner in which he discoursed this transcendent
subject to them, is also remarkable; he not only preached Christ
crucified, but he preached him assiduously and plainly. He preached
Christ frequently; "and whenever he preached of Christ crucified, he
preached him in a crucified stile." This is the sum of the words; to
let them know that his spirit was intent upon this subject, as if he
neither knew, nor cared to speak of any other. All his sermons were
so full of Christ, that his hearers might have thought he was
acquainted with no other doctrine. Hence observe,
Doct. That there is no doctrine more excellent in itself or
more necessary to be preached and, studied, than the doctrine of
Jesus Christ, and him crucified.
ALL other knowledge, how much soever it be magnified in the
world, is, and ought to be esteemed but dross, in comparison of the
excellency of the knowledge of Jesus Christ, Phil. 3: 8. "In him are
hid all the treasures of wisdom and knowledge," Col. 2: 3.
Eudoxus was so affected with the glory of the sun, that he
thought he was born only to behold it; much more should a Christian
judge himself born only to behold and delight in the glory of the
Lord Jesus.
The truth of this proposition will be made out by a double
consideration of the doctrine of Christ.
First, Let it be considered absolutely, and then these lovely
properties with which it is naturally clothed, will render it
superior to all other sciences and studies.
1st, The knowledge of Jesus Christ is the very marrow and
kernel of all the scriptures; the scope and centre of all divine
revelations: both Testaments meet in Christ. The ceremonial law is
full of Christ, and all the gospel is full of Christ: the blessed
lines of both Testaments meet in him; and how they both harmonise,
and sweetly concentre in Jesus Christ, is the chief scope of that
excellent epistle to the Hebrews, to discover; for we may call that
epistle the sweet harmony of both Testaments. This argues the
unspeakable excellency of this doctrine, the knowledge whereof must
needs therefore be a key to unlock the greatest part of the sacred
scriptures. For it is in the understanding of scripture, much as it
is in the knowledge men have in logic and philosophy: if a scholar
once come to understand the bottom-principle, upon which, as upon
its hinge, the controversy turns the true knowledge of that
principle shall carry him through the whole controversy, and furnish
him with a solution to every argument. Even so the right knowledge
of Jesus Christ, like a clue, leads you through the whole labyrinth
of the scriptures.
2dly, The knowledge of Jesus Christ is a fundamental knowledge;
and foundations are most useful, though least seen. The knowledge of
Christ is fundamental to all graces, duties, comforts, and
happiness.
(1.) It is fundamental to all graces; they all begin in
knowledge; Col. 3: 10. "The new man is renewed in knowledge." As the
old, so the new creation begins in light; the opening of the eyes is
the first work of the Spirit; and as the beginnings of grace, so all
the after-improvements thereof depend upon this increasing
knowledge, 2 Pet. 3: 18. "But grow in grace, and in the knowledge of
our Lord and Saviour." See how these two, grace and knowledge, keep
equal pace in the soul of a Christian in what degree the one
increases, the other increases answerable.
(2.) The knowledge of Christ is fundamental to all duties; the
duties, as well as the graces of all Christians, are all founded in
the knowledge of Christ, Must a Christian believe? That he can never
do without the knowledge of Christ: faith is so much dependent on
his knowledge, that it is denominated by it, Isa. 53: 11. "By his
knowledge shall my righteous servant justify many;" and hence, John
6: 40, seeing and believing are made the same thing. Would a man
exercise hope in God? that he can never do without the knowledge of
Christ, for he is the author of that hope, 1 Pet. 1: 3, he is also
its object, Heb. 6: 19. its ground-work and support, Col. 1: 27. And
as you cannot believe or hope, so neither can you pray acceptably
without a competent degree of this knowledge. The very Heathen could
say, Non loquendum de Deo sine lumine, i. e. Men must not speak of
God without light: the true way of conversing with, and enjoying God
in prayer, is by acting faith on him through a Mediator: so much
comfort and true excellency there is in it, and no more. O then, how
indispensable is the knowledge of Christ, to all that do address
themselves to God in any duty.
(3.) It is fundamental to all comforts: all the comforts of
believers are streams from this fountain. Jesus Christ is the very
object matter of a believer's joy, Phil. 3: 3. "Our rejoicing is in
"Christ Jesus." Take away the knowledge of Christ, and a Christian
is the most sad and melancholy creature in the world: again, let
Christ but manifest himself, and dart the beams of his light into
their souls, it will make them kiss the stakes, sing in flames, and
shout in the pangs of death, as men that divide the spoil.
Lastly, This knowledge is fundamental to the eternal happiness
of souls: as we can perform no duty, enjoy no comfort, so neither
can we be saved without it, John 17: 3. "This is life eternal, to
know thee the only true God, and Jesus Christ whom thou hast sent."
And, if it be life eternal to know Christ, then it is eternal
damnation to be ignorant of Christ: as Christ is the door that opens
heaven, so knowledge is the key that opens Christ. The excellent
gifts, and renowned parts of the moral Heathens, though they
purchased to them great esteem and honour among men, yet left them
in a state of perdition, because of this great defect, they were
ignorant of Christ, 1 Cor. 1: 21. Thus you see how fundamental the
knowledge of Christ is, essentially necessary to all the graces,
duties, comforts and happiness of souls.
3dly, The knowledge of Christ is profound and large; all other
sciences are but shadows; this is a boundless, bottomless ocean; no
creature has a line long enough to fathom the depth of it; there is
height, length, depth and breadth ascribed to it, Eph. 3: 18, yea,
it passeth knowledge. There is "a manifold wisdom of God in Christ,"
Eph. 3: 10. It is of many sorts and forms, of many folds and plates:
it is indeed simple, pure and unmixed with any thing but itself, yet
it is manifold in degrees, kinds and administrations; though
something of Christ be unfolded in one age, and something in
another, yet eternity itself cannot fully unfold him. I see
something, said Luther, which blessed Austin saw not; and those that
come after me, will see that which I see not. It is in the studying
of Christ, as in the planting of a new discovered country; at first
men sit down by the sea-side, upon the skirts and borders of the
land; and there they dwell, but by degrees they search farther and
farther into the heart of the country. Ah, the best of us are yet
but upon the borders of this vast continent!
4thly, The study of Jesus Christ is the most noble subject that
ever a soul spent itself upon; those that rack and torture their
brains upon other studies, like children, weary themselves at a low
game; the eagle plays at the sun itself. The angels study this
doctrine, and stoop down to look into this deep abyss. What are the
truths discovered in Christ, but the very secrets that from eternity
lay hid in the bosom of God? Eph. 3: 8, 9. God's heart is opened to
men in Christ, John 1: 18. This makes the gospel such a glorious
dispensation, because Christ is so gloriously revealed therein, 2
Cor. 3: 9. and the studying of Christ in the gospel, stamps such a
heavenly glory upon the contemplating soul, ver. 18.
5thly, It is the most sweet and comfortable knowledge; to be
studying Jesus Christ, what is it but to be digging among all the
veins and springs of comfort? And the deeper you dig, the more do
these springs flow upon you. How are hearts ravished with the
discoveries of Christ in the gospel? what ecstasies, meltings,
transports, do gracious souls meet there? Doubtless, Philip's
ecstasy, John 1: 25. "eurekamen Iesoun", "We have found Jesus," was
far beyond that of Archimedes. A believer could sit from morning to
night, to hear discourses of Christ; "His mouth is most sweet",
Cant. 5: 16.
Secondly, Let us compare this knowledge with all other
knowledge, and thereby the excellency of it will farther appear.
1. All other knowledge is natural, but this wholly
supernatural, Mat. 11: 27. "No man knoweth the Son, but the Father",
neither knoweth any the Father, save the Son, and he to whom soever
the Son will reveal him." The wisest Heathens could never make a
discovery of Christ by their deepest searches into nature; the most
eagle-eyed philosophers were but children in knowledge, compared
with the most illiterate Christians.
2. Other knowledge is unattainable by many. All the helps and
means in the world would never enable some Christians to attain the
learned arts and languages; men of the best wits, and most pregnant
parts, are most excellent in these; but here is the mystery and
excellency of the knowledge of Christ, that men of most blunt, dull
and contemptible parts attain, through the teaching of the Spirit,
to this knowledge, in which the more acute and ingenious are utterly
blind. Mat. 11: 25, "I thank thee, O Father, Lord of heaven and
earth, because thou hast hid these things from the wise and prudent,
and hast revealed them unto babes." 1 Cor. 1: 26, 27. "You see your
calling, brethren, how that not many wise men after the flesh, not
many mighty, not many noble are called: but God has chosen the
foolish things of the world, to confound the wise," &c.
3. Other knowledge, though you should attain the highest degree
of it, would never bring you to heaven, being defective and lame
both in the integrity of parts, the principal thing, viz. Christ,
being wanting; and in the purity of its nature: for the knowing
Heathens grew vain in their imaginations, Rom. 1: 21, and in the
efficacy and influence of it on the heart and life, They held the
truth in unrighteousness; their lusts were stronger than their
light, Rom. 1: 18. But this knowledge has potent influences,
changing souls, into its own image, 2 Cor. 3: 18, and so proves a
saving knowledge unto men, 1 Tim. 2: 4. And thus I have in a few
particulars pointed out the transcendence of the knowledge of
Christ.
The use of all this I shall give you in a few inferences, on
which I shall not enlarge, the whole being only preliminary to the
doctrine of Christ; only for the present I shall hence infer,
Inference 1.
The sufficiency of the doctrine of Christ, to make men wise
unto salvation. Paul desired to know nothing else; and, indeed,
nothing else is of absolute necessity to be known. A little of this
knowledge, if saving and effectual upon thy heart, will do thy soul
more service, than all the vain speculation and profound parts that
others so much glory in. Poor Christian, be not dejected, because
thou sees thyself out-stript and excelled by so many in other parts
of knowledge; if thou know Jesus Christ, thou knowest enough to
comfort and save thy soul. Many learned philosophers are now in
hell, and many illiterate Christians in heaven.
Inference 2.
If there be such excellency in the knowledge of Christ, let it
humble all, both saints and sinners, that we have no more of this
clear and effectual knowledge in us, notwithstanding the excellent
advantages we have had for it. Sinners, concerning you I may sigh
and say with the apostle, 1 Cor. 15: 34. "Some have not the
knowledge of Christ, I speak this to your shame". This, O this is
the condemnation. And even for you that are enlightened in this
knowledge, how little do you know of Jesus Christ, in comparison of
what you might have known of him? What a shame is it, that you
should need to be taught the very first truths, "when for the time
you might have been teachers of others?" Heb. 5: 12, 13, 14. "That
your ministers cannot speak unto you as spiritual, but as unto
carnal, even as unto babes in Christ," 1 Cor. 3: 1, 2. O how much
time is spent in other studies, in vain discourses, frivolous
pamphlets, worldly employments? How little is the search and study
of Jesus Christ.
Inference 3.
How sad is their condition that have a knowledge of Christ, and
yet as to themselves it had been better they had never had it! Many
there be that content themselves with an unpractical, ineffectual,
and merely notional knowledge of him; of whom the apostle saith, "It
had been better for them not to have known," 2 Pet. 2: 21. It serves
only to aggravate sin and misery; for though it be not enough to
save them, yet it puts some weak restraints upon sin, which their
impetuous lusts breaking down, exposes them thereby to a greater
damnation.
Inference 4.
Fourthly, This may inform us by what rule to judge both
ministers and doctrine. Certainly that is the highest commendation
of a minister, to be an able minister of the New Testament; not of
the letter, but of the Spirit, 2 Cor. 3: 6. He is the best artist,
that can most lively and powerfully display Jesus Christ before the
people, evidently setting him forth as crucified among them; and
that is the best sermon, that is most full of Christ, not of art and
language. I know that a holy dialect well becometh Christ's
ministers, they should not be rude and careless in language or
method; but surely the excellency of a sermon lies not in that, but
in the plainest discoveries and liveliest applications of Jesus
Christ.
Inference 5.
Let all that mind the honour of religion, or the peace and
comfort of their own souls, wholly sequester and apply themselves to
the study of Jesus Christ, and him crucified. Wherefore spend we
ourselves upon other studies, when all excellency, sweetness, and
desirableness is concentered in this one? Jesus Christ is fairer
than the children of men, the chiefest among ten thousands, "as the
apple-tree among the trees of the wood;" Quae faciunt divisa beatum,
in hoc mixta fluunt. These things which singly ravish and delight
the souls of men, are all found conjunctly in Christ. O what a
blessed Christ is this! whom to know is eternal life. From the
knowledge of Jesus Christ do bud forth all the fruits of comfort,
and that for all seasons and conditions. Hence Rev. 22: 2, he is
called "the tree of life, which bears twelve manner of fruits, and
yields its fruit every month; and the very leaves of this tree are
for healing." In Christ souls have, (1.) All necessaries for food
and physic. (2.) All varieties of fruits, twelve manner of fruits; a
distinct sweetness in this, in that, and in the other attribute,
promise, ordinance. (3.) In him are these fruits at all times, he
bears fruit every month; there is precious fruit in Jesus Christ,
even in the black month; winter fruits as well as summer fruits. O
then study Christ, study to know him more extensively. There be many
excellent things in Christ, that the most eagle-eyed believer has
not yet seen: Ah! 'tis pity that any thing of Christ should lie hid
from his people. Study to know Christ more intensively, to get the
experimental taste and lively power of his knowledge upon your
hearts and affections: This is the knowledge that carries all the
sweetness and comfort in it. Christian, I dare appeal to thy
experience, whether the experimental taste of Jesus Christ, in
ordinances and duties, has not a higher and sweeter relish than any
created enjoyment thou ever tasted in this world? O then separate,
devote, and wholly give thyself, thy time, thy strength to this most
sweet transcendent study.
Inference 6.
Lastly, Let me close the whole with a double caution; one to
ourselves, who by our callings and professions are the ministers of
Christ; another to those that sit under the doctrine of Christ
daily.
First, If this doctrine be the most excellent, necessary,
fundamental, profound, noble, and comfortable doctrine, let us then
take heed lest, while we study to be exact in other things, we be
found ignorant in this. Ye know it is ignominious, by the common
suffrage of the civilised world, for any man to be unacquainted with
his own calling, or not to attend the proper business of it: it is
our calling, as the Bridegroom's friends, to woo and win souls to
Christ, to set him forth to the people as crucified among them, Gal.
3: 1, to present him in all his attractive excellencies, that all
hearts may be ravished with his beauty, and charmed into his arms by
love: we must also be able to defend the truths of Christ against
undermining heretics, to instil his knowledge into the ignorant, to
answer the cases and scruples of poor doubting Christians. How many
intricate knots have we to untie? What pains, what skill is
requisite for such as are employed about our work? And shall we
spend our precious time in frivolous controversies, philosophical
niceties, dry and barren scholastic notions? Shall we study every
thing but Christ? Revolve all volumes but the sacred ones? What is
observed even of Bellarmine, that he turned with loathing from
school divinity, because it wanted the sweet juice of piety, may be
convictive to many among us, who are often too much in love with
worse employment than what he is said to loathe. O let the knowledge
of Christ dwell richly in us.
Secondly, Let us see that our knowledge of Christ be not a
powerless, barren, unpractical knowledge: O that, in its passage
from our understanding to our lips, it might powerfully melt,
sweeten, and ravish our hearts! Remember, brethren, a holy calling
never saved any man, without a holy heart; if our tongues only be
sanctified, our whole man must be damned. "We and our people must be
judged by the same gospel, and stand at the same bar, and be
sentenced to the same terms, and dealt with as severely as any other
men: We cannot think to be saved by our clergy, or to come off with
a Legit ut clericus, when there is wanting the Credit et vixit ut
Christianus; as an eminent Divine speaks. O let the keepers of the
vineyard look to, and keep their own vineyard: we have a heaven to
win or lose, as well as others.
Thirdly, Let us take heed that we withhold not our knowledge of
Christ in unrighteousness from the people. O that our lips may
disperse knowledge and feed many. Let us take heed of the napkin,
remembering the day of account is at hand. Remember, I beseech you,
the relations wherein you stand, and the obligations resulting
thence: Remember, the great Shepherd gave himself for, and gave you
to the flock; your time, your gifts are not yours, but God's;
remember the pinching wants of souls, who are perishing for want of
Christ; and if their tongues do not, yet their necessities do
bespeak us, as they did Joseph, Gen. 47: 15. "Wherefore should we
die in thy presence? Give us food, that we may live and not die."
Even the sea monsters draw forth their breasts to their young ones,
and shall we be cruel! Cruel to souls! Did Christ not think it too
much to sweat blood, yea, to die for them? And shall we think it
much to watch, study, preach, pray, and do what we can for their
salvation? O let the same mind be in you which was also in Christ!
Secondly, To the people that sit under the doctrine of Christ
daily, and have the light of his knowledge shining round about them.
First, Take heed ye do not reject and despise this light. This
may be done two ways: First, When you despise the means of knowledge
by slight and low esteems of it. Surely, if you thus reject
knowledge, God will reject you for it, Hos. 4: 6. It is a despising
of the richest gift that ever Christ gave to the church; and however
it be a contempt and slight that begins low, and seems only to vent
itself upon the weak parts, in artificial discourses, and untaking
tones and gestures of the speakers; yet, believe it, it is a daring
sin that flies higher than you are aware, Luke 10: 16 "He that
despiseth you, despiseth me; and he that despiseth me, despiseth him
that sent me". Secondly, You despise the knowledge of Christ, When
you despise the directions and loving constraints of that knowledge;
when you refuse to be guided by your knowledge, your light and your
lusts contest and struggle within you. O it is sad when your lusts
master your light. You sin not as the heathens sin, who know not
God; but when you sin, you must slight and put by the notices of
your own consciences, and offer violence to your own convictions.
And what sad work will this make in your souls? How soon will it lay
your consciences waste?
Secondly, Take heed that you rest not satisfied with that
knowledge of Christ you have attained, but grow on towards
perfection. It is the pride and ignorance of many professors, when
they have got a few raw and undigested notions, to swell with
self-conceit of their excellent attainments. And it is the sin, even
of the best of saints, when they see (veritas in profundo) how deep
the knowledge of Christ lies, and what pains they must take to dig
for it, to throw by the shovel of duty, and cry, Dig we cannot. To
your work, Christians, to your work; let not your candle go out:
sequester yourselves to this study, look what intercourses, and
correspondence are betwixt the two world; what communion soever God
and souls maintain, it is in this way; count all, therefore, but
dross in comparison of that excellency which is in the knowledge of
Jesus Christ.
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