The Fountain of Life Opened Up

The Fountain of Life, or A Display of Christ in His Essential and Mediatorial Glory, by John Flavel. Introductory Notice The author of this invaluable work was the eldest son of an eminently pious clergyman, the Reverend Richard Flavel, and was born at Broomsgrove, Worcestershire, England, in or near 1630. He was educated at University College, Oxford, laboured in the ministry six years at Deptford, and was then called, in 1656, to Dartmouth, a port in the south of England, where, after thirty-five years of faithful service in days of peculiar trial, he died suddenly and with great composure. June 26, 1691, aged 61. By the act of conformity, August 24, 1662, Mr. Flavel and two thousand clergymen, who could not in conscience subscribe, were expelled from their benefices. He continued, however, to labour for the good of his people amid persecutions, obstacles, and interruptions. Preaching as opportunity could be gained in private dwellings, in obscure neighbourhoods, or the seclusion of the forest, through a period of twenty-five years, until 1687, when the royal license was granted to worship God without molestation, and he resumed his public labours in a new and commodious church, erected by his affectionate people, delivering at that time his series of discourses from Revelation 3, verse 20, Behold, I stand at the door and knock. Most of his works, comprising six octavo volumes, which breathe a strain of tender piety, and have a spiritual unction perhaps unparalleled, were composed during this period of persecution. The Fountain of Life, published in 1671, he says, was written in a time of great distractions, first more at large as delivered to such audiences as could be assembled, and then condensed that he might thus ease the reader both in his pains and his purse. His dedication of this work to his own people contains the following delightful passages. I cannot but recount the goodness of our God, yea, the riches of his goodness, who freely gave Jesus Christ out of his own bosom for us, and hath not withheld his spirits, ordinances, and ministers to reveal and apply him to us, who engaged my heart upon this transcendent subject in the course of my ministry among you, a subject which angels study and admire as well as we, who so signally protected and overshadowed our assembly in those days of trouble, wherein these truths were delivered to you, when you sat under his shadow with great delight, and his banner over you with love, who made these meditations of Christ a strong support and a sweet relief to mine, probably his departed wife, now with Christ, and no less to me under the greatest trials that ever befell me in this world, who hath not left himself without witness among us, blessing my labors to the conversion and edification of many. In testimony of a thankful heart for these invaluable mercies, I humbly and cheerfully rear this pillar of remembrance, inscribing it with Ebenezer and Jehovah Jireh. The Fountain of Life, Chapter 1, Page 11 The Excellency of the Subject For I determined not to know anything among you save Jesus Christ and him crucified. 1 Corinthians 2, Verse 2 The former verse contains an apology for the plain and familiar manner of the Apostles' preaching, which was not with excellency of speech or of wisdom. He studied not to gratify their curiosity with rhetorical strains or philosophical niceties, for he says, I determined not to know anything among you save Jesus Christ and him crucified. I determined not to know. The meaning is not that he despised or contemned all of the knowledge, but so far only as it might stand in competition with or opposition to the knowledge of Jesus Christ. As if he had said, it is my stated, settled judgment, not a hasty and considerate censure, but the result of my most serious inquiries. After I have well weighed the case, 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 issue and final determination, that all other knowledge, how profitable, how pleasant soever, is not worthy to be named in comparison with the knowledge of Jesus Christ. This therefore I resolve to make the scope and end of my ministry, and the end regulates the means. Such pedantic toys and airy notions as injudicious ear's effect 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 please the fancy. I determined not to know anything, to study nothing myself, to teach nothing to you but Jesus Christ. Christ shall be the center 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 as consequent upon preaching and making known Jesus Christ. Of all the subjects in the world, this is the sweetest. If there be anything on this side of heaven, worthy, our time and studies, this is it. Thus he magnifies his doctrine from the excellency of its subjects, accounting all other doctrines but airy things compared with this. Jesus Christ and Him Crucified This topic he singled out from all the rest of the excellent truths of Christ, on which to stem the main strength of his ministry, 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. 1 Corinthians 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. The manner in which he discoursed on 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 style. 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, no doctrine is more excellent or necessary to be preached and studied than 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 with the excellency of the knowledge of Jesus Christ. Philippians 3.8 In whom are hid all the treasures of wisdom and knowledge. Colossians 2.3 Eudoxus was so affected with the glory of the Son, 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. 1. I consider the excellency of the knowledge of Christ in itself. 1. It is the very morrow and kernel of all the scriptures, the scope and center of all divine revelations. 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 and sweetly concenter in Jesus Christ, it is the chief scope of the excellent epistle to the Hebrews to unfold. For we may call that epistle the sweet harmony of both testaments. 2. 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 in the knowledge of logic and philosophy, if a scholar once come to understand the foundation 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 the solution to every argument. Even so, the right knowledge of Jesus Christ, like a clue, leads you through the whole labyrinth of the scriptures. 2. The knowledge of Jesus Christ is a fundamental knowledge, and foundations are most useful, though least seen. It is fundamental to all graces, they all begin in knowledge. The new man is renewed in knowledge, Colossians 3.10. 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 its growth depends upon this increasing knowledge, but grow in grace and in the knowledge of our Lord and Savior. 2 Peter 3.18. 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 also. It 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 never can do without the knowledge of Christ. Faith is so much dependent on his knowledge, that it is denominated by it. By his knowledge shall my righteous servant justify many. Isaiah 53.11. 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 Peter 1.3. He is also its object. Hebrews 6.19. Its groundwork and support. Colossians 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 can say, 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. O then, how indispensable is the knowledge of Christ to all who address themselves to God in any duty. It is fundamental to all comforts. All the comforts of believers are streams from this mountain. Jesus Christ is the very object of a believer's joy. We rejoice in Christ Jesus. Philippians 3.3. Take away the knowledge of Christ, and Christians would be the most sad and melancholy beings 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 stake, sing in the flames, and shout in the pangs of death as men that divide the spoil. 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. This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. John 17.3 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 heathen, though they purchased to them great esteem and honor among men, yet left them in a state of perdition, because of this great defect, that they were ignorant of Christ. 1 Corinthians 1.21 3 The knowledge of Christ is profound and large. All other sciences are but shadows. This is a boundless, bottomless ocean. No creature hath a line long enough to fathom the depth of it. There is height, length, depth, and breadth ascribed to it. Ephesians 3.18 Yea, it passeth knowledge. There is a manifold wisdom of God in Christ. Ephesians 3.10 It is indeed simple, pure, and unmixed with anything 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 Augustine 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 seaside upon the skirts and borders of the land, and there they dwell. But by degrees they search further and further into the heart of the country. Ah, the best of us are yet but upon the borders of this vast continent. 4. The study of Jesus Christ is the most noble subject that ever a soul spent itself upon. 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? Ephesians 3.8-9 God's heart is open to men in Christ. John 1.18 This makes the gospel such a glorious dispensation because Christ is so gloriously revealed therein. 2 Corinthians 3.9 And the studying of Christ in the gospel stamps such a heavenly glory upon the contemplating soul. Verse 18 5 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 disease springs flow upon you. How are hearts enraptured with the discoveries of Christ in the gospel? What ecstasies, meltings, transports do gracious souls meet there? Romans 2. Let us compare this knowledge with all other knowledge. 1. All other knowledge is natural, but this holy, supernatural. No man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him. Matthew 11.27 The wisest heathen could never make a discovery of Christ by their deepest searches into nature. The most evil-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 brightest 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. 3. 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. Matthew 11.25 Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the fullest things of the world to confound the wise. 1 Corinthians 1.26-27 3. Other knowledge, though you should attain the highest degree of it, would never bring you to heaven. The principal thing, namely Christ, being wanting. 4. Other knowledge is also defective in the purity of its nature. The learned heathens grew vain in their imaginations. Romans 1.21 5. And in its efficacy and influence on the heart and life. They held the truth in unrighteousness. Their lusts were stronger than their light. Romans 1.18 6. But this knowledge has most powerful influences, changing souls into its own image. 2 Corinthians 3.18 And so proves a saving knowledge unto men. 1 Timothy 2.4 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 my heart, will do the soul more service than all the vain speculation and profound parts in which others so much glory. 4. For, Christian, be not dejected, because thou seest thyself outstripped 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. 2. If there be such excellency in the knowledge of Christ, let it be 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. 3. Sinners, concerning you I may sigh and say with the apostle, Some have not the knowledge of God. I speak this to your shame. 1 Corinthians 15.34 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 with what you might have known of him. What a shame is it that you should need to be taught the very first truth, when for the time you might have been teachers of others. Hebrews 5, verses 12-14. That your ministers cannot speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 1 Corinthians 3, verses 1 and 2. O how much time is spent in other studies, in frivolous reading, vain discourse, worldly employment! How little in the search and study of Jesus Christ! 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 contempt themselves with a merely speculative, ineffectual knowledge of him. Of such the apostle says, It had been better for them not to have known. 2 Peter 2, verses 21. It serves only to aggravate their 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, they are thereby exposed to a greater damnation. 4. This may inform us by what rule to judge both ministers and doctrines. 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 Corinthians 3, verse 6. He is the best preacher that can in the most lively and powerful manner display Jesus Christ before the people, evidently setting him forth as crucified among them. And that is the best sermon which is most full of Christ, not of rhetorical art. I know that a holy dialect will become as Christ 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 exhibition and liveliest application of Jesus Christ. 5. Let all that mind the honor of religion, or the peace and comfort of their own souls, wholly 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 centered in this one? Jesus Christ is fairer than the children of men, the cheapest among ten thousands, as the apple tree among the trees of the wood. Canticles 2, verse 3. Those things which singly most delight the souls of men are all found conjoined 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 he is represented by the tree of life, which bare twelve manner of fruits, and yielded her fruit every month. And the leaves of the tree were for the healing of the nations. Revelation 22, verse 2. In him souls have all necessaries for food and medicine, and all varieties of fruits, twelve manner of fruits. A distinct sweetness in each and every attribute, promise, ordinance. In him are these fruits at all times, fruits every month, winter fruits, as well as summer fruits. O then study Christ, study to know him more extensively. There are many excellent things in Christ, which the most eagle-eyed believer has not yet seen. Ay, there's a pity that anything 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 heart and affections. This is the knowledge that carries all the sweetness and comfort in it. Christian, I dare appeal to thy experience, whether the enjoyment of Jesus Christ, in ordinances and duties, has not a higher and sweeter relish than any created enjoyment thou didst ever taste in this world. O then separate, devote, and wholly give thyself, thy time, thy strength, to this most sweet transcendent study. Sixth, let me close the whole with a double caution. One to ourselves, who by our calling and profession are the ministers of Christ, another to those that sit under the doctrine of Christ daily. As to ministers, 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 civilized world, for any man to be unacquainted with his own calling, or not attend to 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. Galatians 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 instill 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 everything but Christ, revolve all volumes but the sacred one? What is observed even of Bellamyon, that he turned with loathing from school divinity, because it wanted the sweet savor of piety, may be a reproof to many among us, who are often too much in love with worse employment than what he was said to loathe. O let the knowledge of Christ dwell in us richly! Let us see that our knowledge of Christ is not a powerless, barren, ineffectual knowledge. O that in its passage from our understanding to our lips, it might powerfully melt, sweeten, and relish 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 condemned. 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. 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. 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. 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. As to the people that sit under the doctrine of Christ daily and have the light of his knowledge shining round about them, take heed you do not reject and despise this light. This may be done by neglecting the means of knowledge. Surely if you thus reject knowledge, God will reject you. Hosea 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 foibles, such as the artificial tones and gestures of speakers. Yet believe it, it is a daring sin that flies higher than you are aware. He that despises you despises me, and he that despises me despises him that sent me. Luke 10.16 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 wound 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? Take heed also that you rest not satisfied with that knowledge of Christ you have attained, but go on to perfection. It is the pride and ignorance of many professors, when they have got a few raw and indigested notions, to swell with self-conceit of their excellent attainments. And it is the sin, even of the best of saints, when they see 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! Do your work, Christians, do your work. Let not your candle go out. Devote yourselves to this study. Cherish the blessed communications of light and grace from on high and count all things but dross in comparison with that excellency which is in the knowledge of Jesus Christ. Chapter 2, page 23 Christ in his essential and primeval glory. Then I was by him, as one brought up with him, and I was daily his delight, rejoicing always before him. Proverbs 8, verse 30 These words are a part of that excellent commendation of wisdom by which in this book Solomon intends two things, first, grace or holiness. Wisdom is the principal thing. Proverbs 4, 7 Secondly, Jesus Christ, the fountain of that grace, and as the former is renowned for its excellency, Job 28, verses 14 and 15, so is the latter in this context, wherein the spirit of Christ describes the most blessed state of Jesus Christ, the wisdom of the Father, from those eternal delights he had with his Father before his assumption of our nature. Then I was by him, as one brought up with him, and I was daily his delight, rejoicing always before him. That eternity was wholly swallowed up in unspeakable delights and pleasures. The Father and Son delighted one in another, from which delights the Spirit is not here excluded, without communicating their joy to any other, for no creature then existed save in the mind of God. Verse 30 Then I was by him, as one brought up with him, in his very bosom. The only begotten Son was in the bosom of the Father. John 1, 18 An expression of the greatest dearness and intimacy, as if he had said, wrapped up in the very soul of his Father, embosomed in God. I was daily his delight, rejoicing always before him. These delights of the Father and the Son one in the other, knew not a moment's interruption. Thus did these great and glorious persons mutually communicate their fullest pleasure and delight, each into the heart of the other. They lay as it were embosomed in one another, entertaining themselves with delights and pleasures ineffable and inconceivable. Hence we observe, the state of Jesus Christ before his incarnation was that of the highest and most unspeakable delight and pleasure in the enjoyment of his Father. As he was in the bosom of the Father, John 1, 18, the posture of dearest love, John 13, 23. So in Isaiah 42, verse 1, the Father calls him, mine elect, in whom my soul delighteth. And he is said in this state to be rich, 2 Corinthians 8, 9, and to be equal with God and in the form of God, Philippians 2, 6. That is, to have all the glory and ensigns of the majesty of God and the riches which the Apostle speaks of was no less than all that God the Father hath. All that the Father hath is mine, John 16, 15. And what he now hath in his exalted state is the same that he had before his humiliation, John 17, verse 5. Now to portray, as we are able, the unspeakable felicity of that original state of Christ, 1. Let us consider that state negatively by removing from it all the degrees of debasement and sorrow involved in his incarnation. 1. He was not then abased to the condition of a preacher, which was a low step indeed, for by this, saith the Apostle, he made himself of no reputation, Philippians 2, 7. It emptied him of his glory. For God to be made man is such an abasement as none can express, but not only to appear in true flesh, but also in the likeness of sinful flesh, Romans 8, verse 3. Oh, what is this! 2. Christ was not under the law in this state. It was no disparagement to Adam in the state of innocency or to angels in their state of glory to be under the law to God. But it was an inconceivable abasement to the absolute independent being to come under law, yea, not only under the obedience, but also under the malediction and curse of the law. For when the fullness of time was come, God sent forth his Son, made of a woman, made under the law. Galatians 4, 4. 3. In this state he was not liable to any of those sorrowful consequences and attendance of that frail and feeble state of humanity which he afterwards assumed. There was no sorrowing or sighing in that bosom where he lay, though afterwards he became a man of sorrows and acquainted with grief. Isaiah 53, verse 3. A man of sorrows, as if he had been constituted and made up of pure and unmixed sorrows, every day conversing with grief, as with his intimate companions and acquaintance. He was never pinched with poverty and want while he continued in that bosom as he was afterwards when he said, The foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay his head. Matthew 8, verse 20. Ah, blessed Jesus, thou needest not to have wanted a place to lay thy head, hadst thou not left that bosom for my sake. He never underwent reproach and shame in that bosom. There was nothing but glory and honor reflected upon him by his father, though afterwards he was despised and rejected of men. Isaiah 53, 3. His father never looked upon him without smiles and love, delight and joy, though afterwards he became a reproach of men and despised of the people. Psalm 22, verse 6. While he lay in that bosom of peace and love, he never knew what it was to be assaulted with temptations, to be besieged by unclean spirits, as he did afterwards. Then was Jesus led up of the spirit into the wilderness to be tempted of the devil. Matthew 4, 1. It was for our sakes that he submitted to those exercises of spirit to be in all points tempted like as we are. Hebrews 4, verse 15. That he might be unto us a merciful and faithful high priest. Hebrews 2, 17. He was never sensible of pains and tortures in soul or body, though afterwards he groaned and sweat unto them. Isaiah 53, verse 5. The Lord embraced him from eternity, but never wounded him till he stood in our place and room. There were no hidings or withdrawings of his father from him. There was not a cloud from eternity upon the face of God till Jesus Christ had left that bosom. It was a new thing to Christ to cry, My God, my God, why hast thou forsaken me? Matthew 27, verse 46. There were never any impressions of his father's wrath upon him as there were afterwards. God never delivered such a bitter cup into his hands before as that. Matthew 26, 39. There was no death to which he was subject in that bosom. All these things were new to Christ. He was above them all till, for our sakes, he voluntarily subjected himself unto them. Roman numeral 2. Let us consider Christ's primeval state positively and guess, for indeed we can but guess at the glory of it. Number 1. We cannot but conceive it to be a state of matchless happiness if we consider the persons enjoying and delighting in each other. He was with God, John 1, 1, God the fountain, ocean, and center of all delights and joys. In my presence is fullness of joy, Psalm 16, verse 11. To be wrapped up in the soul and bosom of all delights as Christ was must need be a state of bliss, transcending apprehension. Number 2. Consider the intimacy, dearness, yea, oneness of those great persons, and the nearer the union, the sweeter the communion. Now Jesus Christ was not only near and dear to God, but one with him. I and my Father are one, John 10, 30. One in nature, will, love, and delight. There is indeed a moral union of souls among men by love, but this was a natural oneness. No child is so one with his father. No husband so one with the wife of his bosom. No friend so one with his friend. No soul so one with its body as Jesus Christ and his Father were one. Oh what naturalist delights must necessarily flow from such a blessed union. Number 3. Consider again the purity of that delight with which the blessed Father and Son embraced each other. The best of creature delights are mixed, debased, and alloyed. If there be something engaging and delightful, there is also something clawing and distasteful. The purer any delight is, the more excellent. Now there are no crystal streams flowing so purely from the fountain, no beams of light so unmixed from the sun, as the loves and delights of these holy and glorious persons were. The holy, holy, holy Father embraced the thrice holy Son with a most holy delight in love. Number 4. Consider the constancy of this delight. It was from everlasting, as in verse 23, and from eternity. It never suffered one moment's interruption. The overflowing fountain of God's delight and love never stopped its course, never ebbed. I was daily his delight, rejoicing always before him. Roman numeral 3. Let us consider the glory of that state comparatively, either with the choicest delights that one creature takes in another, or that God takes in the creature, or that the creatures take in God. Measure these immense delights between the Father and his Son by either of these lines, and you shall find them infinitely short. Number 1. The delight that creatures take in each other is sometimes a great delight, such as Jacob's delight in Benjamin, whose life is said to be bound up in the lad's life. Genesis 44 verse 30. A dear and high expression. Such was that of Jonathan and David, whose soul was knit with his soul. He loved him as his own soul. 1 Samuel 18 verse 1. And such is the delight of one's friend in another. There is a friend that is as a man's own soul. Deuteronomy 13 verse 6. Yet all this is but creature delight, and can in no particular equal the delights between the Father and the Son. For this is but a finite delight, according to the measure and abilities of creatures. But that is infinite, suitable to the infinite perfection of the divine being. This is always next, that perfectly pure. Number 2. It is confessed that God takes great delight in some creatures. The Lord takes pleasure in his saints. He rejoices over them with singing, and resteth in his love. Zephaniah 3.17 and Isaiah 62 verse 5. But yet there is a great difference between his delight in creatures and his delight in Christ. For all his delight in the saints is secondary and for Christ's sake. But his delights in Christ are primary and for his own sake. We are accepted in the beloved, Ephesians 1.6. He is beloved and accepted for himself. Number 3. The delight that the best of creatures take in God and Christ, it must be confessed, is a choice delight, and that is a transcendent love with which they love and delight in him. Whom have I in heaven but thee? And there is none upon earth that I desire besides thee. Psalm 73 verse 25. But surely our delight in God is no perfect rule by which to measure his delight in Christ. For our love to God at best is still imperfect. That is the burden and constant complaint of saints. But this is perfect. Ours is inconstant, ebbing and flowing. But this is constant. So then the condition and state of Jesus Christ before his incarnation was a state of the highest and most matchless delight in the enjoyment of his Father. Inference number 1. What an astonishing act of love was this, for the Father to give the delight of his soul out of his very bosom for poor sinners. All tongues must need pause and falter that attempt the expressions of his grace, expressions being here swallowed up. God so loved the world that he gave his only begotten Son. John 3.16. So loved them? How did he love them? Nay, here you must excuse the tongues of angels, which of us would deliver a child, the child of our delight, an only child, to death for the greatest inheritance in the world. What tender parent can endure parting with such a child? When Hagar was taking her last leave, as she thought of her Ishmael, she went and sat her down over against him a good way off. For she said, Let me not see the death of the child. And she sat over against him and lift up her voice and wept. Genesis 21.16 Though she were none of the best of mothers, nor he the best of children, yet she could not give up the child. Oh, it was hard to part. What an outcry did David make even for an Absalom, wishing he had died for him. What a breach has the death of some children made in the hearts of some parents, which will never be closed up in this world. Yet surely never did any child lie so close to a parent's heart as Christ to his father's. And yet he willingly parts with him, though his only one, the son of his delight, and that to death, a cursed death for sinners, for the worst of sinners. This Reformation audio track is a production of Stillwater's Revival Books. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. Our many free resources, as well as our complete mail-order catalog, containing thousands of classic and contemporary Puritan and Reform books, tapes, and videos at great discounts, is on the web at www.swrb.com www.swrb.com We can also be reached by email at swrb You may also request a free printed catalog. And remember that John Calvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart, from his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to his commands, they pervert true religion. And if this principle was adopted by the papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying his word, they would be delivered from their deep abyss of error. The prophet's words then are very important, when he says that God had commanded no such thing, and that it never came to his mind. As though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.