SERMON I.
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THE F
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N OF LIF Ε .
SERMON I.
Opens the EXCELLENCY of the SUBJECT.
ICOR. ii. 2. For I determined not to know any thing among you, Save Jesus Christ, and him crucified.
T HE 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 66 you, fave Jesus Christ," &c. * " I determined not to know" †.] The meaning is not, that hefimplydespised, or contemned all other studies and know-
ledge; but so far only, as they standincompetition with, or opposition to the study and knowledge of Jesus Christ. And it is as if he should say, it is my stated, settled judgment ; not a hasty,inconfideratecenfure,but the product and issue of my most serious and exquisite enquiries. After I have wellweighedthe
* Νοπ τεκνολογειν, sed θεολογείν, i. e. Not to teach arts and sciences,but religion.
†"Εκρινα [Ekrina] Signifies, to esteem much, or account the best; by this, however, he does not despise or condemn all other knowledge, except when it is compared with the knowledge of Christ, c.
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SERM. I. case, turned it round, viewed it exactly on every side, balanced all advantages and disadvantages, pondered all things that are fittocome 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 fame 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 appliedmyselftoa 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.
A 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 wouldobviate 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. i. 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 affiduously and plainly :
He preached Christ frequently ; " and whenever he preached * Vehementem habet έμφασιν [emphasin] quod adjecit, & hunc crucifixum.
Pet, Martyr inloc.
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" 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 so intentuponthis subject, as if he neither knew, or caredtospeakofanyother : 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. iii. 8.
" In him are hid all the treasures of wisdom and knowledge,"
Col. ii . 3. † Eudoxus was so affected with the glory of the fun, 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 harmonize, andsweetlyconcenter in Jesus Christ, it is the chief scope of that excellent epistle to the Hebrews, to discover ; for we may call that epistle the sweet harmonyofboth 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,
E 2 * Chriftum crucifixumftylo crucifixo prædicabat.
†He that prefers any knowledge on earth, to this facredandhea- -venly knowledge, prefers trash toa treasure.
Davenant on Coloff. chap. ii. ver. 3.
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SERM. I. 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, tho' 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. iii 10. " The new man is renewed in know66 ledge." As the old,fo the new creation begins in light; the opening of the eyes is the first work of the Spirit : And as the beginnings of grace, foalltheafter improvements thereof depend upon this increasing knowledge, 2 Pet. iii. 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 ofa Christian; inwhatdegree the one increases, the other increases anfwerably.
(2.) The knowledge of Christ is fundamental to all duties ; the duties, as well as graces of 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 dependant on his knowledge, that it is denominated by it, Ifa. liii. 11. "By his knowledge shall my righteous servant ju stify many;" and hence, Johnvi. 40. seeing and believing are made the fame thing.
Would am an exercise hope in God? that he canneverdo without the knowledge of Christ, for he is the author of that hope, 1Pet. i. 3. he is also its object, Heb. vi. 19. its ground work and support, Col. i. 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 fay, Non loquendumde Deofinelumine, i.e. Men must not speak of God without light : The true wayofconverfing 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 indispensible is the knowledge of Christ, to all that do address themselves to God in any duty!
(3.) It is fundamental to all comforts: All thecomfortsofbelievers are streams from this fountain.
Jesus Christ is the very object matter of a believer's joy, Phil. iii. 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 :
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Again, let Christ but manifest himself, anddartthe beams of his light into their fouls, 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 eternalhappinessoffouls : As we can perform no duty, enjoy no comfort, fo neither can we be saved without it, John xvii . 3. " This is life
" eternal, to know thee the only true God, and Jesus Christ " whom thou hast sent." And, if it be life eternaltoknowChrift, then it is eternal damnation to be ignorantofChrift : 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, tho' they purchased to them great efteemandhonour amongmen, yet left them in a state ofperdition,because of this great defect, They were ignorant of Christ, 1 Cor. i. 21. Thus you fee how fundamental the knowledge of Christ is,essentially necessary to all the graces, duties, comforts and happiness of fouls.
3dly, The knowledge of Christ is profound and large ; all other sciences are but shallows ; this is a boundless, bottomless ocean:No creature hath aline long enough to fathom the depth of it; there is height, length,depth andbreadthascribed to it,
Eph. iii. 14. yea, it passeth knowledge.
There is * " a mani- " fold wisdom of God in Christ," Eph. iii. 10. Itisofmany forts and forms, of many folds and plights : It is indeed simple, pure and unmixed with any thing but itself, yet it is manifold inde grees,kinds and administrations: Tho' something of Christ be unfolded in one age, and something in another, yet eternity it. self cannot fully unfold him. Iseesomething,said Luther,which blessed Austin saw not; and those that come after me, will fee that which I see not. It is in studying of Christ, as in the planting ofa new discovered country ; at first men sitdownby the sea-side, upon the skirts and borders of the land; and there they dwell, but by degrees they search farther and farther into theheartofthecountry: Ah, thebestofus 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 fun itself. The angels study this doctrine, and stoop down to look into this deep
* Πολυποίκιλος σοφία Θεῖ, Multiformisfapientia Dei.
Caryl in Jobxi.6.
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SERM. I. abyss.
What are the truths discovered in Christ, but the very secrets that from eternity lay hid in the bosom of God ? Eph. iii. 8, y. God's heart is opened to men in Christ, John i. 18. this makes the gospel such a glorious dispensation, because Christ is fogloriously revealed therein, 1 Cor. iii.9. and the studying of Christ in the gospel, stamps such aheavenlygloryupon the contemplating foul, verse 18 .
5thly, It is the most sweetandcomfortable 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 moredothose springs flow upon you. How are hearts ravished with the discoveries of Christ in the gospel ? what extafies meltings, transports, do gracious fouls meet there ? Doubtless,
Philip's extafy, John i. 45. ἐυρήκαμεν Ιησῶν, " We have foundJe- " sus," was far beyond that of Archimedes. A believer could fit from morning to night, to hear discourses of Christ ; "His
" mouth is most sweet," Cant. v. 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. xi. 27. " No manknoweth the Son, but the Father ;
" neitherknowethany the Father, save the Son, andhetowhom- " 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.xi. 25. " I thank
" thee,O Father, Lord of heaven and earth, because thou haft " hid these things from the wife and prudent, and haft reveal- " edthemuntobabes." I Cor.i. 26, 27. " You see your calling,
66 brethren,howthatnotmany wise men after the flesh,notma- *Every discovery of thy truth is, above all, the pleasantest, most ravishing and delightful, and even invites and offers itself to every one of its own accord : What exquisite pleasure is there in that, which lies concealed within the inmost recesses of your heart, and is shut up, as it were, with locks and bars ?
Brightman on Cant.
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" nymighty, not many noble are called: but God hath chosen " the foolish things of the world, to confound the wife," &c.
3. Other knowledge, though you should attain the highest degree of it, would never bring you to heaven, being defective andlameboth 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. i. 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. i. 18.
But this knowledge hath potent influences, changing fouls into its own image, 2 Cor. iii.
18. and so proves a saving knowledge unto men, 1 Tim. ii. 4.
And thus I have in a few particulars pointed out the transcendency oftheknowledgeofChrist.
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 seest thyself out stript and excelled by fomany 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 faints 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 fighand say with the apostle, 1 Cor. xv. 34. " Some
"havenottheknowledge of Christ, I speak this to your shame."
This, O this is the condemnation. And even for you that are inlightned in this knowledge, how little do you know of Jesus
Christ, in comparison of what you might have known of him?
*He is completely learned,who has learned the gospel ; but that person is quite foolish and mad,who seeks for saving knowledge any where else; for here is a large fieldofsuch knowledge; here all the treasures of it.
Davenant on Coloff.
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SERM. I.
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. v. 12, 13, 14. " That your ministers cannot " speak unto you as spiritual, but as unto carnal, even as unto
" babes in Christ," 1 Cor. iii. 1, 2. O how much time is spent in other studies, in vain difcourses, frivolous pamphlets, worldly employments ? how little in the search and study of Jerus
Christ?
Inference 3.
Howfad is their condition that have a knowledge of Christ, and yet as to themselves ithadbeenbetter 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 faith, " It hadbeenbetter for them not to " have known," 2 Pet. ii. 21.
It serves only to aggravate finand misery : for though it be not enough to save them, yet it puts some weak restraints upon fin, which their impetuous lusts breaking down, exposes them thereby to a greater damnation.
Inference4.
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. iii. 6. He is the best artist, that can most livelyandpowerfully display Jesus Christ before the people, evidently setting him forth as crucified among them; and that is the best sermon, that is most fullofChrist, not of art and language. Iknowthataholydialect wellbecometh Christ's minitters, they should not be rude and careless in language or method; but surely the excellency ofa sermon lies not in that, but in the plainest discoveries and liveliest applications ofJesusChrist.
Inference 5.
Let all that mind the honourof 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, Iweetness and desirableness is concenter'd in this one ? Jesus
Christ is fairer than the childrenofmen, the chiefest among ten thousands, as the apple-tree among the trees of the wood;"
Quaefaciunt divifa beatum, in hoc mixta fluunt : These things which singly ravish and delight the fouls of men, are all found
* Vide Zanch, in Eph. iv. p. 161. de duplici cognitioneChrifti.
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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. xxii. 2.he is called " the tree of life, "
65 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.) Allnecessaries for food and physick .
(2.) All varieties of fruits, twelve manner of fruits ; a dissinct 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, studytoknow him more extensively.
There be many excellent things in Christ, that the most eagle-ey'd beeverhath not yet seen : Ah! 'tis pity that any thing of Christ should ly hid from his people. Study to know Christ more intensively, to get the experimental taste and livelypowerofhisknowledge 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 thenfeparate, 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 fit 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 'tis ignominious, by * I am sure, (faith a holy one), the saints at their best, are but strangers to the weight and worth of the incomparable sweetness of Christ ; he is so new, so fresh in excellency everyday to those that search more and more into him, as if heaven could furnish as many new Christs (if I may so speak) as there are days betwixt him and us ; and yet he is one and the same still: O, we love an unknown lover, when we love Christ.
+ Peritum effe, et fine doctrina pietatis periturum : i . e. To be skill'd in other things,and not in the gospel, is to perish. August in.
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SERM. I. the common suffrage of the civiliz'd world, for anyman to be unacquainted with his own calling, or not to intend the properbusinessofit : 'Tis our calling, as the Bridegroom's friends, towooandwinfouls to Christ, to set him forth to the people as crucified among them, Gal. iii. 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 againftunderminingheretics, to instil his knowledge into the ignorant, to answer the cases and scruples of poor doubting Christians. How many intricateknorshave we to unty ? What pains, what skill is requisite for such as are imployed about our work ? And shall we spend our precious time in frivolous controverfies, philosophical niceties,dryandbarren scholastic notions * ? Shall we study every thing but Christ ? revolve all volumes but the sacred ones ?What is obfervedeven of Bellarmine †, that he turned with lothing from school divinity, because it wanted the sweet juice ofpiety, maybe convictive to manyamongus,who areoftentoo much in love with worse imploymentthan what he is said to lot he. Olet the knowledge of Christ dwell richly in us.
Secondly, Let us fee 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, aholycalling never saved any man, without a holy heart ; if our tonguesonlybefanctified, our wholeman must be damned. " We
" and our people must be judged by the fame gospel, and stand at the fame bar, andbefentenced on the same terms, and dealt
" with as severely as any other men : We cannot think to be " favedby our clergy, or to come off with a Legit ut cleric us,
" when there is wanting the Credit et vixitut Chriftianus ;" as *We are not to study the niceties of rhetoric, so much as plainness and perfpicuity ; nor are we to speak in a high florid strain, as orators ; but with the earneftness and zeal, and sincerity of the apostles; we are not to talk fine things, but what may convince the understanding, and touch the heart.
+ Quod a studiis scholasticæ theologiæ averteretur fere naufeabundus, quoniam fucco carebant liquidæ pietatis, Faligat. in vita
Bel .
† Beware, lest , while the tree of knowledge daily flourishes and thrives, the tree of practice shouldbecomebarren,or bear no fruit.
Take heed thatye rest not satisfied in the gifts of the Spirit, and begin to think nothing of the Spirit himself, the best gift.
Ford. amb, Sacr. p. 35.
SERM. I.
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Thirdly, Let us take heed that we withhold not our know. ledge of Christ inunrighteousness from the people. Othatour lipsmaydisperse knowledge, and feed many. Let us take heed of the napkin, remembring the day of account is at hand t.
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 pinchingwantsoffouls, who are perishing for want of Christ; and if their tongues do not, yet their necessities do bespeak us,as theydidJofeph,Gen. xlvii. 15. " Whereforeshouldwedie
" in thy presence ? Give us food, that we may live and not die."
Eventhefea 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 ? Olet the same mind be in you which was also in Christ !
Secondly, To the people that fit 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 flight and low esteems of it.
Surely, if you thus reject knowledge, God will reject you for it, Hoi. iv. 6. it is a despising of the richest gift that ever Christ gave to the church: and however it be a contempt and (light 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, 'tis a daring finthat flies higher than you are aware, Luke x. 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
F2 * Gildas Salvianus, p. 27.
+ We may apply to ministers what Tacitus speaks of magistrates , Itanati eftis, ut bona malaque veftra ad rempublicam pertineant, i. e. On your good or bad conduct depends the good or ill of many.
Tacit. Annal. lib. 4 .