126 SERMON VIII. THE SUPREME IMPORTANCE OF THE KNOWLEDGE OF CHRIST CRUCIFIED. 1 Cor. ii. 3. "For I determined not to know anything among you, save Jesus Christ and him crucified." IN the words now read to you, the apostle states the grand, nay, the exclusive subject of his preaching. Though there is every reason to believe that his powerful mind was richly stored with the treasures of human learning; and though he was well aware that subjects, which admitted of more refined speculation, would be peculiarly agreeably to the polished Corinthians : yet he determined, not by a sudden resolution, but, according to the signification of the original word here used, upon the maturest exercise of his judgment, so to frame the discourses which he addressed to them, as if he knew nothing either of art or science, nothing of either Jewish or Grecian learning, nothing in short whatever, but Jesus Christ, and him crucified. A determination this, which fully corresponds with the declaration of this same apostle, that he counted all things but loss for the excellency of the knowledge of Christ Jesus his Lord; (Phil. iii. 8;) and with the vehement abhorrence which he expressed at the thought of glorying, save in the cross of our Lord Jesus Christ: a determination which most emphatically teaches us the point, which I would call to your recollection in this discourse, namely, The supreme importance of the knowledge of which the apostle here speaks. I propose to consider, in their order, I. The knowledge here mentioned; and, We are to consider, 1. The knowledge here mentioned. 1. In the SUBJECT of this knowledge, "Jesus Christ, and him crucified," there is included the consideration of the person and offices of the Redeemer, and, more especially, of his atoning sacrifice for sin. There is included in it the consideration of His person. "I determined to know nothing among you but Jesus." His name, Jesus, points out the divinity of his person: the full signification of this name being God, or Jehovah, the Saviour. It was given him, we are told, in fulfilment of the prophecy which declared that he should be called Immanuel, or God with us. (See Isa. vii. 14; Matt. i. 21-23.) Though it differs in sound, yet in signification it is precisely the same with that by which he was designated so many ages before he was born. He was, indeed, truly man; and thus was rendered capable, in our nature, both of obeying the law which we have broken, and of suffering an equivalent to that curse, to which we consequently stood exposed. But he was also truly God; and thus his obedience unto death was rendered of sufficient value to procure our redemption. This doctrine of the union of the divine and human natures in one person, and yet without confusion, each nature still retaining its own essential properties, is included in the knowledge of which we speak. There is included in it also the consideration of His offices. "I determined to know nothing among you save Jesus Christ." The name Christ and Messiah, each of which, the one in Greek, the other in Hebrew, signifies the anointed, point out the offices which he sustains in the economy of our redemption. It was usual among the ancient people of God for their prophets, their priests, and their kings, to be admitted to their respective offices by the ceremony of anointing them (See, among other passages, Levit. viii. 12, and 1 Kings xix. 16:) this significant rite pointing out the necessity of their being anointed by the Holy Spirit, in order to their being enabled duly to execute those offices. All these eminent individuals, however, were only types of our great Prophet, Priest, and King, who was anointed to each of these offices by the Holy Spirit without measure, and who is, therefore, properly denominated the Christ. As Christ, he sustains the office of the great Prophet of his church. It was foretold by Moses that this office should be sustained by him: (Deut. xviii. 18, 19 :) and in the execution of it he reveals to us the will of God. He reveals that will to us outwardly by his word, the whole of which is termed, "The word of Christ: (Col. iii. 16:) and in order to render this external instruction effectual, he accompanies it, as he sees good, with the illuminating influences of the Spirit; and thus opens the understanding and the heart to receive it. Again, as Christ, he is the great High Priest of his church: and, under this character, having offered that atoning sacrifice for sin, which we shall shortly have occasion to notice, he arose from the dead, and ascended on high to make intercession in behalf of all those who come unto God by him: thus procuring for them pardon and peace, and every other spiritual blessing during the remainder of their continuance in this world, and at length their admission into heaven. Once more, as Christ, he sustains the office of the great King of his church, and of all worlds for the benefit of that church. And while, in this capacity, he restrains, and finally destroys his obstinate enemies; he subdues his people unto himself, making them his willing subjects in the day of his power, governs them by his holy laws, disciplines them by means of his fatherly correction, and defends them against all their assailants. But while the knowledge here mentioned includes such considerations as these of the person and offices of the Redeemer, the more especial subject of it is His atoning sacrifice for sin. "I determined not to know anything among you, save Jesus Christ, and him crucified." The doctrine of the atonement which our Lord offered for sin by his death upon the cross, is most explicitly inculcated every part of the sacred volume. If we turn to the writings of the prophets, we find there such passages as the following: "He was wounded for our transgressions, he was bruised for our ini in |