Forty Sermons, Sermon 1 · Sermon 4
NAY to account all elſe as loſs in Compariſon of it.At St. Maries April 3. 1653.
Which is the ſecond part of the Text, and the higheſt pitch of our duty, which our Bleſſed Apoſtle had here attained, and as it were ſtanding upon the higheſt round of this Jacob's Ladder, by this his example he ſaith to us, as the voice from heaven did to John. Revel. 4. 1. Come up hither. And therefore Surſum Corda, that our Souls were indeed on the Wing, becauſe it's an high flight that we are to take, above all outward Eminencies, or inward Excellencies. She that is clothed with the ſun, hath the Moon under her feet. Revel. 12. 1. And if ever we would ſavingly know Chriſt, we with our Apoſtle muſt account all things loſs for this excellent knowledge of Chriſt: and ex animo, even from the heart ſay, foreign. Yea doubtleſs and I count all things but loſs for the excellency of the knowledge of Chriſt Jeſus my Lord. All of them very great words and magni animi. Bleſt Noble Soul, to which a deſpiſed Chriſt is of ſo great worth, that in compariſon of him all other greateſt things are leſs than nothing! This is a ſtrain above the Grandees of this Worlds greateſt Gallantry: which yet the leaſt in the Kingdom of Heaven can truly ſay: and the leſs he is in his own Eyes, the more truly and affectionately he can ſay it, as he here in the Text, who accounted ſo meanly of himſelf as the leaſt of the Apoſtles, and leſs than the leaſt 1 Cor. 15. 9. Eph. 3. 8.of all Saints: yet ſo highly of Chriſt, that he accounts nothing of worth without him, nay all loſs for him. And that you may not conceive him herein to brag and vapour, confider a little his particular words and expreſſions, which I have in part touched before, but muſt here again take them into further conſideration, that by the pregnancy of his words we may ſee how full his heart was of the love of Chriſt, and at how high a rate he valued this invaluable tranſcendent excellent knowledge of him. And to this purpoſe Conſider we.
1. The Emphatical ſignificancy of his words in themſelves.
2. His doubling and multiplying of them.
3. How he riſeth in his expreſſions, when you compare them one with another.
1. The words are Emphatical and ſtrongly ſignificant, as you will ſee if you will run over them as they lie in the Text.
1. foreign] Behold! a troop comes! Here's ſuch a cluſter of words, as we cannot graſp, or the beſt Grecian well tell how to expreſs in Engliſh, as Tully ſaid the word foreign could not be expreſſed in Latin. No fewer than five Greek Particles crowded together, the more fully to expreſs not ſo much the ſtrength of the aſſeveration as of his affection.
2. foreign I account] upon his ſerious and diligent caſting up the account. He ſets this down at the foot of it. foreign. Non dubito; Duco, Judico. An Act of his deliberate judgment which he Certò duco Zanch.made no doubt of, but was clearly led on to, and was fully ſetled in.
3. foreign, All things. That's a great word and contains many particulars, as we ſhall ſee hereafter. But doth he not over-laſh? as he called his Book Jeſuitica liberalitas in their full mouthed Ʋniverſalis, Jacobus Laurentius.Omnis, Nullus, Semper, Nunquam, &c. or is he not a careleſs inconſiderate Prodigal that will thus venture and loſe all at one caſt before he had viewed, and weighed, and conſidered what a great and maſſy ſum this All came to? No, he had weighed Chriſt in the one balance, and All things elſe in the other, and they in compariſon proved lighter than vanity it ſelf, and therefore he calls them
4. foreign loſs in the very abſtract, (in which is no gain, and ſo Grotus H. Stephan.foreign and foreign are oppoſed.) That is: Not only that which he would willingly loſe for Chriſt, but which (ſome of them in themſelves and all of them in point of confidence in them) would be loſs with a witneſs, if to keep them and his truſt in them he ſhould loſe Chriſt. The word ſignifieth a loſs, a mulct, a puniſhment. And by it he tells you it would be the ſoreſt mulct and puniſhment that could befal him for him to loſe Chriſt for them: but none at all to loſe them all for Chriſt.
5. Nor hath he yet given them a title low enough: and therefore to foreign he adds foreign. Not only loſs but dung. Things in a ſtorm though in themſelves very precious, may be loſt and willingly caſt over-board to ſave our lives. But if it be nothing but dung that is ſo loſt and caſt away, there will be leſs fear of repenting of the bargain. And yet ſuch in his eſteem are all things in compariſon of Chriſt, foreign. I liſt not read a Greek Lecture upon the word, or to ſpend time in telling you what Grammarians See Conſtantini, Heſychii, Suidae, Stephani, lexica.ſay of it. Some rendring it Quiſquiliae, ſome Retrimenta, ſome Stercora, ſome foreign, fit for thoſe Dogs, v. 2. (as Zanchy) ſuffice it for us to know, that on all hands it ſignifieth ſuch things as are, if not moſt loathſome, yet moſt vile and contemptible. foreign of foreign, as foreign of foreign. Andr. Downes in Chryſoſtom. See Piſcators Analyſis loci.And yet ſuch doth the Apoſtle account all things in compariſon of Chriſt. They are foreign, loſs, dung. To which he oppoſeth two expreſſions, in the
6th. Place, holding forth Chriſts comparative incomparable worth, and his anſwerable eſtimate and valuation of it in his foreign: and foreign. An foreign to foreign, and foreign to foreign, other things baſe dung; but there's an foreign, a ſupereminent excellency in Chriſt, and if they be loſs, then though he ſhould loſe them all and win Chriſt, he accounts himſelf to be a wonderful gainer.
Thus firſt we ſee how wonderfully ſtrong and emphatical the words are as they are ſingly taken by themſelves.
2. But ſecondly, the ſtrength and earneſtneſs of his ſpirit further appears in his doubling and multiplying of them. I touched before of that Congeries or heap of five Particles, foreign, which he poured out together. Sure his heart was full that out of the abundance of it his mouth ſpeaks, and ſo runs over, and, beſides; all the other three words we have twice in this one verſe; and if you will take in the ſeventh verſe, you have them thrice in two, to expreſs that as when the dreams were doubled, the thing was certain, Gen. 41. 32. So when his words here are doubled and trebled, and multiplied, you may certainly believe he ſpake his heart, and hereby expreſſed no double-dealing, but the ſingleneſs and affectionateneſs of it.
3. To this purpoſe is likewiſe further to be obſerved, ut creſcit, ſurgit oratio, how he riſeth in his ſpeech by ſix ſteps one after another, till he come to the height of both expreſſion and affection together.
1. From an foreign, yea but v. 7. to an foreign, quin etiam certè, yea but verily in this verſe, not veruntamen, as the vulgar, which is corrigentis, but qui nimò, quod eſt amplificantis; He Lapide.is riſen to a greater certainty and ſetledneſs of reſolution.
2. From an foreign, v. 7. thoſe things to a foreign, the indefinite is proved an Univerſal. Thoſe things are proved All things.
3. From an foreign (in the 7th verſe) in the time paſt to an foreign twice repeated in this verſe in the preſent tenſe. I did and I do. I do yet ſo account of them, as not altering my judgment, or repenting of my bargain.
4. From foreign to foreign. He did account them loſs, and which is more, he doth account them dung, that there is no loſs in the loſing of things ſo vile and contemptible.
5. From an foreign to an foreign. I did account them loſs, yea and I have loſt them. What in our judgment we may undervalue, that by reaſon of our luſt we may not be willing to part with. But his judgment and practice, his hand and his heart went together, he had actually loſt that which his judgment told him in compariſon of Chriſt was not worth keeping.
6. From a foreign to an foreign, what ſometimes was gain, was now become loſs, v. 7. and on the contrary, Chriſt who was before accounted loſs is now become the only gain; And that although won with the loſs of all that was formerly accounted gain. For whom I have ſuffered the loſs of all things, and do count them but dung, that I might win, and theſe winnings were clear gains; for the words are, foreign, that I may gain Chriſt.
So that as our Apoſtle 2 Cor. 6. when he had before poured out a whole torrent of moſt Divine and Pathetical Eloquence, and as it were ſpoken ſeven or eight verſes with one breath, he adds v. 11. O ye Corinthians, our mouth is open to you, our heart is enlarged: ſo he here tells you how enlarged it is towards Jeſus Lib. 8. c. 4.Chriſt, that whereas Quintilian reckons up but four kinds of amplification, Incrementum, Comparatio, Ratiocinatio, and Congeries, of theſe four the Apoſtle ſpends at leaſt three in this one verſe, in which he expreſſeth the incomparable excellency of Chriſt, both in himſelf and in his eſteem above all things that may come in competition with him.
In which he hath ſet us a very fair Copy to write after him, that we with him in our deliberate judgment and practice, may account all loſs and dung that we may gain Chriſt. And that we may do ſo the better, it will be beſt for us to conſider what particulars are contained under this Univerſal foreign, what theſe All Things are which he ſo undervalues in compariſon of Chriſt Jeſus his Lord.
They were.
1. All privileges that accrued to him by his being born in the Church of Godly Parents. Of the ſtock of Iſrael, of the Tribe of Benjamin, an Hebrew of the Hebrews, v. 5.
2. (Which followed upon the former) the outward enjoyment of God's Ordinances. Circumciſed the eight day.
3. All his moral, beſt works, and legal performances, though with all zeal and accurateneſs, as touching the Law, a Phariſee: Concerning zeal perſecuting the Church: Concerning the righteouſneſs which is in the law, blameleſs. v. 6.
Now, all this he had loſt, v. 7.
And this All came to a great deal. The loſs of it would quite have undone an hypocritical Phariſee; who had nothing elſe to live and ſubſiſt on: and therefore if ſtript of all theſe would have cried out with Micah. Judg. 18. 24. Ye have taken amay my Gods and my Prieſt, and what have I more? But Paul now no longer a Phariſee, but become an Apoſtle of Jeſus Chriſt hath ſomething more beſides all that, which he is willing to loſe for Chriſt.
And that is.
4. foreign all things; which includes more than all that was before-mentioned. If you ask what? I anſwer according to our Divines (whom I am not aſhamed of, or of their judgment.)
1. All his own inherent righteouſneſs, and beſt works after Converſion; his labouring more abundantly than them all; his Converſion of ſo many Souls, his moſt holy and unblameable Converſation. Omnia, quae & nunc Chriſtianus & Apoſtolus ago & habeo, as Zanchy upon the Text, which he ſufficiently makes out to be here included, both from the univerſal foreign, as being intended to expreſs more than was before expreſſed in his moral unblameableneſs and zeal before Converſion, and from the preſent tenſe foreign, now that he is converted he judgeth ſo of all that he was and is. foreign, as Chryſoſtom. And he further explains himſelf on the ninth verſe following, that in this foreign he contained his own righteouſneſs of the Law, which he rejected for the righteouſneſs of God by Faith. Nor by that righteouſneſs of his own which was of the law, did he mean only his Phariſaical righteouſneſs; that which by the power of the Law, and his free will before Converſion he did attain to, and ſo might call his own (as our Adverſaries contend) but all that even by the power of grace he attained in obedience to the law; and what was inherent in him, and in that ſenſe was his own, as our Divines fully prove, and I may have occaſion hereafter to ſhew. But what? are theſe to be accounted foreign? Bellarmine here cries out of our blaſphemy. De Juſtificatione, l. 1. c. 19.And are they to be accounted loſs? or are they to be loſt, that we may gain Chriſt? No, not in themſelves; but in regard of our confidence in them, as to pardon and acceptance with God: not in point of ſanctification, but of juſtification, which the Apoſtle is here ſpeaking to. Non neceſſe habuit Paulus ſe abdicáſſe à tribu ſuâ, & à genere Abrahae, fieri que allophylum ut fieret Chriſtianus, non debuit ex caſto impudicus, ex ſobrie intemperans, &c. as Calvin ſpeaks. He kept the ſtaff in his hand to walk with, but it being crackt he did not lay his whole weight on it. Paul did not quite caſt away divers of the other things mentioned which were of leſs value, much leſs inherent righteouſneſs and good works in a gracious converſation: he did not profanely renounce his Birth-right, or Gods Ordinances: nor inſtead of his former unblameable carriage proved debauch'd and ſcandalous, as many of our high pretenders to Goſpel-Perfection do now adays. Thoſe things might conſiſt with Chriſt, and ſome of them are neceſſarily required of all that are in Chriſt. But
Partly in way of compariſon, foreign Chryſoſtom. Theodoret Photius.(as the Greek Fathers ſpeak) he undervalues them in compariſon with Chriſt, foreign, he as it were coutemns the leſs in compariſon of the greater, foreign, as Theodoret expreſſeth it. In compare with Chriſt the Bread of Life, all elſe are but foreign
And this eſpecially in point of Juſtification, for ſo to rely upon them for acceptance with God would not only comparatively but poſitively be the greateſt loſs, as keeping us from Chriſt, who is the greateſt gain, which the Apoſtles words plainly ſpeak, when he ſaith, that he had ſuffered their loſs, foreign, that he might gain Chriſt, intimating that ſuch a loſs of them, as to confidence of acceptance by them, is ſuch a means by which he might and without which he could not gain Chriſt.
2. In this ſuper-additional foreign he includes (and as Chryſoſtom foreign.thinks, eſpecially) all outward excellencies and advantages whatſoever; his eaſe, credit, profit, and all other worldly greatneſs, and conveniencies: which yet he might have bidden as fair for as another, as being born in Tarſus of Cilicia, no mean City, ſo Act 21. 39.himſelf of no mean eſteem and accompliſhments, foreign, one of the moſt exquiſite ſect. Act. 26. 5. and in it a prime Scholar, and of the higheſt form, foreign. Gal. 1. 14. he had got the ſtart of many of his Schoolfellows, ſo that his rare abilities occaſioned the High Prieſts before his Converſion to make uſe of him. Act. 22. 5. and after his Converſion, made the Heathen his Enemies envy him, and even Porphyrie pitty him that ſuch a rare piece ſhould be (as he conceived) caſt away in ſuch a fooliſh way as he thought Chriſtianity was.
So that we ſee that he had ſomething, nay much to loſe, and which actually he had loſt and parted with, ſo that inſtead of his former eaſe and liberty, nothing but bonds and impriſonments and all miſery abode him. Act. 20. 23. 2 Cor. 11. 23, 24, &c. and inſtead of his former ſingular eſteem, he takes part with the reſt of the Apoſtles to be accounted the filth and off-ſcouring of the World. 1 Cor. 4. 13.
So that whereas (in the former head of things) only his confidence in them was loſt, here both Confidence and the things too were loſt, and yet he no loſer: for in them all he had loſt nothing, but what he accounted dung, and either comparative, or Luke 10. 37.poſitive loſs, that he might gain Chriſt. From whoſe example our watch-word is, Go thou and do likewiſe; To be alike affected to all theſe things in compariſon of Chriſt, and that we may gain Chriſt, to account them all loſs and dung, and accordingly when God calls, actually to loſe ſome of them, and all confidence in all of them as to our Juſtication, or Acceptance with God by them: whether they be 1. All outward worldly excellencies and advantages. Or 2. All Birth-right-privileges. Or 3. The outward enjoyment of God's Ordinances. Or 4. All moral vertues and performances. Or 5. Even beſt good works and inherent graces: All in themſelves good and may be injoyed, divers of them ſo neceſſary, as that they muſt indiſſolubly be cleaved to and not parted from. But none of them to be relied upon for acceptance with God and Salvation; however good and uſeful and profitable ſoever otherwiſe they are or may be, yet in this caſe they are (in the ſenſe before explained) to be accounted loſs that we may gain Chriſt.
I. All Worldly Excellencies and advantages.
foreign, 1 Cor. 6. 3, 4. foreign. 1 John 2. 16. ſuch as the Apoſtle there calls the luſt of the fleſh, the luſt of the eye, and the pride of life, i. e. Pleaſure, Profit, Honour, and the repute of great place, learning, wiſdom, eaſe, liberty, health, life it ſelf. Of all which all that I have now to do is to ſhew.
1. That Paul and all the faithful of his ſpirit ever de facto did, and do eſteem them all loſs and dung in compariſon of Chriſt.
2. That de jure, there was and is very great reaſon ſo to do.
3. For application, that it is our duty to be anſwerably affected.
1. That Paul was ſo, the Text ſpeaks aloud in the fore-mentioned particulars. Nor was it only for a good mood here once; but his deliberate judgment, and conſtant frame of ſpirit at other times in all his writings. For Chriſts ſake his profit was loſt, whilſt he ſerved him in much Poverty, Hunger and thirſt, cold and 2. Cor. 11. 27.nakedneſs, that he was fain to ſend from Rome as far as to Epheſus 2 Tim. 4. 13.for a Cloak to cover it. His pleaſure exchanged for wearineſs and painfulneſs, ſtripes and impriſonments, ſo that he had had a very unpleaſant life of it, but that for Chriſts ſake he took pleaſure in infirmities. And as for honour and repute he had learnt in the cauſe of Chriſt to digeſt evil report as well as good, to be accounted amongſt the filth and off-ſcouring of the World: one, who for his ſect was a learned Phariſee, and for his perſonal abilities eminent above his fellows; whilſt he deſired to know nothing but Chriſt Jeſus and him Crucified, he is content that the Corinthians ſhall account him a fool and that Felix ſhall call him a mad man, ſuch a dunghil was the world to him, whilſt Chriſt was the only Pearl. And although he was herein eminent, yet not ſo ſingular as to be alone in this eſtimate, for Chriſt was, The deſire of all Nations. The Apoſtle ſpeaks indefinitely, but meaneth univerſally, foreign. 1 Pet. 2. 7. To you, to all you that believe he is precious, or, as the word foreign imports, the price it ſelf, by and in reference to which every true believer prizeth all things, and it above all. Hence even in the time of the law, and before, when the Beauty and worth of Chriſt was ſeen at a further diſtance, and through darker ſhadows nothing in the whole City could foreign.prove a Cordial to the Spouſe ſick of love, as long as ſhe met not Hebr. 11. 13. Cant. 3. & 5.with her beloved. Nay Aſaph had none either in Earth or Heaven but him. Pſal. 73. 25. ſo that it ſeems all beſides him was nothing. Iſrael thrice a year left all to come to the Temple a type of Chriſt, and yet never loſt by it. It was by the faith of a Meſſiah, Heb. 11.that Abraham left all; Iſaac and Jacob, and the other Patriarks proved Pilgrims, that Moſes ſo undervalued the Court, Honour, and the Treaſure of Egypt. But eſpecially in the times of the Goſpel, when the unſearchable riches of Chriſt were more revealed, in the very dawning of the morning this Phoſphorus ſhined ſo bright, that the Magi came from a far Country, took a tedious and dangerous journey and ran the hazard of proclaiming him King under the Tyrants Noſe. But when this Sun of Righteouſneſs was got more up; how willingly doth the wiſe Merchant ſell all to buy this Pearl. Matth. 13. 46. their garments are made his Foot-cloth, their hair his Towel, the pretious Box of Spikenard broken, and none but a Judas accounted it too coſtly to anoint even the feet of the anointed Meſſiah. What an honour did they account it to ſuffer ſhame for Chriſt? Act. 5. 41. How ambitious of diſgrace? How greedy of gain by loſing all for him? They loved not their lives unto death. (Rev. 12. 11.) is but a foreign. He that loves his life accounts nothing more precious than life: and therefore on the contrary, he that is ſaid not to love it, is prodigal of it, and ſo Beza there rendreth it.
And this not only with thoſe Apoſtles and firſt Diſciples, and other Primitive Martyrs and Confeſſors. Not only with a Galeacius or Pizzardus, or other ſuch more noble Heroes, who
When bribed with all the World could promiſe to be drawn from Chriſt, could readily return anſwer and ſay. Thy money periſh with thee, valeat vita, pereat pecunia, veniat Chriſtus.
And when threatned and purſued with whatever the malice of man or Devil could invent to drive them from Chriſt: yet a Polycarpus could not ſpeak an ill word of his Maſter, whom he had ſerved ſo long, and never had hurt from.
When called upon but to think what they did, an holy Cyprian will not take time to deliberate; and in the midſt of the flames to a holy Lambert. None but Chriſt, None but Chriſt. Bleſt Souls! we envy them not their Aureola, who on thoſe higher ſtilts could thus eaſily ſtride over the higheſt Mountains in this World to get to their Saviour in that other.
Its our Crown of Rejoycing if haud paſſibus aequis, we can but follow them in this way. And truly the pooreſt, weakeſt Infant-Believer, who can but creep, yet can go thus far, as to be able from the heart to ſay, Chriſt is All, and All in Compariſon of Him is Nothing.
1. Its the firſt word that the infant can ſpeak, and this it can and doth ſpeak at its firſt renewed Birth and Converſion. This ſelf-denial the firſt Leſſon then taught in the School of Chriſt. The voice of the Crier in the Wilderneſs that firſt proclaimed Chriſt, blaſted as ſo much withering graſs all the glory of the Creature. Iſa. 40. 6. That eye and heart that (as the Prophet ſpeaks) before Jer. 22. 17.was not, but for Covetouſneſs, &c. is now ſo unmoveably fixt on Chriſt, that then at leaſt it overlooks all elſe, and eyeth him only.
—ipſum ipſum cupido tantum ſpectare vacavit.
As Statius of himſelf, when invited to Domitians Feaſt. It was Lib. 4.not his rich furniture or coſtly proviſions, but himſelf only that his eye pored on. That was the Poets flattery to a Domitian; but this is a true Converts real reſpect to Chriſt.
However it is with any of us now (and I know not why after our more acquaintance with Chriſt we ſhould leſs love him) I am ſure if any of us ever ſavingly knew him, there was once a time, and that was in the day of our eſpouſals and Converſion, before we came fully to enjoy him, that we then above all did moſt highly value him. One drop of his blood; one ſmile of his Countenance was then worth a thouſand Worlds. It was then, that as in the entrance into Canaan. Joſhua did hang up all thoſe Kings before the Joſh. 10. 26, 27.Sun, ſo we all Competitors with Chriſt before him the ſun of righteouſneſs; loftieſt thoughts, pleaſingeſt luſts, choiceſt contentments were mortified for part in a dying Saviour. And, as Eliſha when 1 King. 19. 20, 21.(upon a Call) he followed Elijah, and Matthew, Chriſt, they left all, its ſaid in both places that they then made a feaſt: but it was a Luke 5. 27, 28, 29.Funeral and a Marriage Feaſt in one: ſo, as Sanctius applieth it, when we are married to Chriſt, we are dead to the World.
2. And ſo much the more it is, or (at leaſt) ſhould be in after more full and glorious enlargements, upon communion with Chriſt the new born babe that upon hungring and thirſting hath once taſted that God is gracious, more gladly layeth aſide all elſe, and then Chriſt to the Believer is indeed precious. 1 Pet. 2. 1. 2, 3, 7. What are all the treaſures of the World to thoſe unſearchable Riches which we there find in Chriſt? what dull, inſipid, ſowr ſtuff are all the Earths ſweets to the leaſt taſt of the ſweetneſs of Chriſt in peace of Conſcience, and joy of the Holy Ghoſt? moſt glorious and unſpeakable? All the glazing light of the Worlds ſplendor is meer darkneſs to the leaſt warm bright beam darted into our Souls from the ſun of righteouſneſs.
3. Or in caſe upon our playing the wantons in that Sun-ſhine, we be before we are aware gotten into the gloomy ſhade of ſome uncomfortable deſertion, Chriſts worth is moſt ſadly felt and ſeen in the dark, and our want of ſenſible enjoyment of it. With what a ſad weeping eye doth the poor Iſraelite look on the brazen Serpent, when the fiery Serpent hath ſtung him. Truly light is ſweet, and its a pleaſant thing to behold the Sun: but eſpecially to the Priſoner, when now caſt into the dark Dungeon; and the ſick man (though he then hath but a weak head) can beſt judge of the worth of eaſe, ſleep, health, when he lieth reſtleſs on the bed of languiſhing, and the deſerted Spouſe when looking beſides all elſe ſo ſadly, asketh, But ſaw you him whom my ſoul loveth? as plainly tells you at what rates ſhe would again recover her now loſt beloveds preſence and Company. Now, if ever, with Paul in the Text ſhe accounts all loſs, and dung, that ſhe may gain Chriſt.
And there's great Reaſon why a Believer ſhould ſo account always, if we conſider what Chriſt and all that is in the World are in themſelves and to us, and what faith is, and what eſtimate it makes of both. I muſt but only name particulars.
1. All the Worlds enjoyments are in themſelves (and ſo the more we experiment them the more we find them to be) lying, yea vexatious vanities (as one ſaid) the matter of them Nothing, and the form a lie. But do you all think, and let them that have had moſt and longeſt experience ſay, Is there not fulneſs in Chriſt? John 1. 16. Col. 1. 19.And is not a full Fountain better than a broken Ciſtern.
2. They cannot ſupply all our wants and neceſſities, and leaſt of all our greateſt, and never leſs than when we are in moſt need. In death they fail us, and in a day of anguiſh and wrath inſtead of Pro. 11. 4.relieving they often moſt vex and wound us. But Chriſt is All unto All. Col. 3. 11. The Root and Branch. Iſa. 11. 1. 10. Revel. 22. 16. The morning Star and Sun. Murus & antemurale; Prora & Puppis, all in all; and therefore in Scripture expreſſed by all things that in all kinds are moſt deſireable and eminent. As the looking towards the Temple which was (as I ſaid) a type of Chriſt, was a remedy againſt all maladies. 1 King. 8 againſt plague, famine, v. 37, 38. war. v. 33. 44. So Chriſts Robe is large enough to cover all our nakedneſs, and the Plaiſter of his blood able to heal all our wounds: heart wounds and thoſe that are moſt deadly; and can take the fire of Gods wrath out of them. He is a precious Diamond that ſhines and ſparkles in the darkeſt night: a Cordial that can fetch us again out of deadlieſt ſwound, and which in death it ſelf can make our heart live.
3. As they cannot ſupply all our neceſſities, which are many and great, ſo much leſs all our faculties and appetites which often are far greater. A beaſt may have a belly full. But its he who is Pſal. 17. 14.greater than our hearts that can afford an heart full of ſatisfaction. Its true, that the more the Worldling takes in of the World, and the more a Believer receives from Chriſt, they both of them ſtill thirſt for more. But yet ſo far as Chriſt floweth in to the one, ſo far he filleth and ſatisfieth, whereas the more the other drinketh in of the World, the more he is filled with wind and emptineſs; and from thence it is that the hydropick thirſts yet the more: when you have ſhewn a Worldling all that the World can afford, he, as unſatisfied, ſtill, asks, who will ſhew us any good? and ſo, like the Bee flutters from one flower to another. But let a Chriſtian be ſhewn the glory of Chriſt, he ſets up his reſt, ſaith with Peter. Let us here pitch a Tabernacle, nay make it our manſion, for it's good to be here. Chriſt by being born at Bethlehem Ephrata, in thoſe two words tells you, what fruitfulneſs is in him, and how good an Houſe he keeps to your full ſatisfaction.
4. Add hereunto, that whatever poor little faint content it be which they may ſometimes afford, or rather we take in them for the preſent, yet it will not laſt long, (it would loath and weary us if it ſhould, and therefore one half of every four and twenty hours God allots to the night, in which we reſt our minds and ſenſes wearied with the cloying ſurfeit of the moſt delightful object, wherewith the foregoing day preſented us) to be ſure it will not laſt always. The Tow lighted and preſently extinguiſhed with this ſaid, ſic tranſit gloria mundi, at the Popes Inauguration, is a good Memento. foreign, 1 Cor. 7. 31. are two very diminutive words, but yet do very greatly expreſs what poor ſleight and fleeting things this World and all the Contentments thereof are; but a faſhion, but a noiſe, but a ſhadow whilſt they Jer. 46. 17.laſt—Stat magni nominis umbra. Vanity even when conſiſtent. Pſal. 39. 5. But the worſt is, the ſhadow will not ſtand ſtill, but proveth foreign Pſal. 102. 11. a ſhadow that decliueth; a faſhion that paſſeth away, the noiſe ceaſeth; the ſandy foundation ſinketh, the graſs of it ſelf withereth, if not before cut down. But Bleſſed be God that his word endureth for ever, that Jeſus Chriſt is that foreign. Prov. 8. 21. ſolid and ſubſtantial for the preſent, and over and beſides, yeſterday, and to day, and the ſame for ever. Hebr. 13. 8. A Precious tried Corner-ſtone, foreign, founded, founded, Pſal. 102. 25, 26, 27.a ſure foundation. Iſa. 28. 16. And it's to be taken notice of how that ſixteenth verſe is brought in as it were in a parentheſis, between the fifteenth and ſeventeenth, in which is threatned the over-flowing and waſhing away of all other high Towers and refuges of lies, to which is oppoſed this unmoveable foundation of this rock of ages, (that ſtone before whom the Iron and Braſs, Silver and Gold, the moſt ſolid and maſſy mettals are but as the light chaff of the Summer,—threſhing-floor, Dan. 2. 35.) the Lord Jeſus, who inſtateth us in thoſe ſure mercies of David, Iſa. 55. 3. inveſts us with that durable clothing, and riches and righteouſneſs, Iſa. 23. 18. Prov. 8. 18. which neither moth nor ruſt doth corrupt, and ſo they do not wax old or decay of themſelves, nor can any thief break through or ſteal, that we may be ſhipt of them by any others violent hand. foreign, ſaid Stilpo. Rom. 8. 38, 39.For foreign the Chriſtian writes, foreign, and ſo makes both the ſenſe and ſentence more compleat and perfect. And then (as the Prophet querieth) will a man leave the ſnow of Lebanon that Jer. 18. 14.cometh from the rock of the field, or ſhall theſe foreign, theſe cool flowing (ever-flowing) waters be forſaken? Let others ſit down by their fading Brooks: but let me ever drink foreign of that ever following Rock, 1 Cor. 10. 4. which (as the Chaldee Paraphraſe ſaith) did climb up the Hills, and run down into the Valleys, and accompanied Iſrael then, and doth as much for the Iſrael of God ſtill all along our wilderneſs-wandring here, till we be at laſt filled with Canaans milk and honey in Heaven.
5. That we ſhould judge to be of more worth that an All-Wiſe and a moſt merciful God and Father beſtoweth on his beſt friends, and that as their portion to live on But are all the beſt of the Worlds enjoyments ſuch? which Scripture and experience frequently teach us are the portion of the greateſt Strangers, and Pſal. 17. 14. 73. 3, 4, &c.his worſt Enemies: which a Cain and a Judas may have with Gods Curſe here, and (with the rich man in the Goſpel) fry in Hell for ever when he and they are gone. But whatever ſuch gifts the Sons of the Concubines may have, Chriſt is the only true heirs portion. His precious elect ones only have bequeathed unto them this Corner-ſtone elect and precious, as their inheritance and portion, to pay their Debts, to live on, and therefore to be ſtood for: whilſt for this outward traſh they either are denied them, or if they enjoy them, have them only caſt in as an auctarium, or overweight above the bargain. Matth. 6. 33.
6. That is the beſt good which makes the poſſeſſors of it ſuch. Now although in the Worlds perverſe dialect Riches are called Goods, and rich men good men: yet not only Solomons, but even Eccleſ. 5. 13.their own experience plainly convinceth them that they are often the worſe for them, even for the outward man, but to be ſure never a whit the better for the inward man; in point of true worth as baſe and ſordid as any, and for matter of inward peace and ſatisfaction oftentimes more vexed and unquiet than thoſe that conflict with greateſt wants and neceſſities.
But how good is our God in Chriſt! who is both foreign and foreign, is good and doth good; and makes all thoſe good Pſal. 119. 68.whom he beſtoweth Chriſt upon, by him alone quieting their minds, rejoicing their hearts, inriching, ennobling their Souls, as the Diamond doth the ring it is ſet in, making them wiſe unto ſalvation: (without whom all our wit and learning unmortified is but like quick-ſilver not killed, which poiſoneth rather than doth any good) Gracious, ſpiritual, heavenly; in a word, like himſelf, holy here, and happy hereafter. And ſhall Chriſt and the World then ever come in compariſon or competition?
7. Eſpecially, ſeeing he hath done and indured more for us, than all the whole World either would or could; ſatisfied Divine As he ſaid, will the Son of Jeſſe give you &c. 1 Sam. 22. 7.Juſtice, pacified revenging wrath, reconciled God, purchaſed Heaven: and what could all the wealth of the World have done to any one of theſe, which in a day of diſtreſs cannot eaſe one pain of body, or pang of Conſcience? And ſhall theſe then be named the ſame day with our Saviour?
8. He hath valued us more than himſelf, preferred our eaſe and peace before his own, for our ſakes became poor, that we by him might be made rich, 2 Cor. 8. 9. that great rock in a weary land, Iſa. 32. 2. that intercepted the ſcorching Suns beams, that we might with the more refreſhment fit in the cool ſhade. I may not ſuſpect, you will be ſo unworthily ingrateful. I appeal to your ingenuity. Hath Chriſt thus valued us above himſelf? and can we do leſs than prize him above all?
9. And yet this the rather, becauſe the World generally is ſo prodigiouſly unthankful, that Chriſt, whoſe viſage once was marr'd more than any man's, Iſa. 52. 14. is to this day ſlighted more than any thing elſe. This was the ſtone which the builders once rejected. Pſal. 118. 22.And ſo ſtill, whilſt we are building our Babels of Riches, Honour, and Preferment upon the Earth, and find that this ſtone will not ſquare with thoſe buildings, we chuſe rather to reject him than ruine them. Some more moderate deal with Chriſt, as Boaz his Kinſman with Ruth, would be content to have her, but not upon ſuch Ruth 4. 6.terms as to mar their inheritance. Others more profane and malicious, will kill the Son that they may have the inheritance, do not Matth. 21. 38.only ſleight him, but from their ſouls loath him, as Zech. 11. 8. as the Jews who out of ſcorn and deſpite would not vouchſafe ſo much as to name him, who yet hath a Name above all Names, and Matth. 12. 24. 26. 61. John 9. 29.Judas like, will ſell him for 30 pieces of ſilver (Matth. 26. 15.) no more than in the law was the mulct or price for the death of a Bond ſervant, Exod. 21. 32. a goodly price which ſuch baſe ſpirits Zech. 11. 13. Philip. 2. 21.prize Chriſt at: either ſimply ſleighting him, or comparatively undervaluing him. The common mixed multitude (ſtill, as of old) whilſt they long for Onions and garlick, account this Heavenly Manna but light food: with thoſe brutiſh Gadarens, preferring their Swine before their Saviour, thereby expreſſing themſelves more Swiniſh than their Hogs, as in Luthers fable, when Colloquia menſal.the Lion entertain'd the reſt of the Beaſts with dainties, the ſwine asked for grains: and, as he there adds, what ſhould the Cow do with Nutmegs? Such husks and draff do ſuch Brutes feed on: and ſo little do they deſire, and ſo lightly eſteem of the bread of life. The Jews, Turks, Arrians, Socinians, blaſpheme Chriſt: Malicious, Profane, Worldly Sinners, fleight and oppoſe him, as he is King, Lawgiver, Judge, in his word, wayes, grace and ſervants.
You will ſay, this is a ſtrange argument to perſwade to prize Chriſt, who is ſo generally deſpiſed and undervalued; and yet ſuch as with every true Chriſtian heart is very cogent and effectual, whilſt they thus argue: Though others ſleight him, who know not the worth that is in him, yet this ſhould not hinder me, who am acquainted with it, from honouring him. The wiſe merchant prizeth not the gem leſs becauſe the Dunghil-cock undervalueth it, or the Scholar learning, becauſe a fool derides it. For all Michals ſcoffs David by his handmaids was never the leſs had in honour. 2 Sam. 6. 22.
Nay becauſe others undervalue Chriſt, we ſhould the more highly prize him, that ſo we may vindicate his wrongs from a profane wicked world, that it may appear that Chriſt hath ſome friends in the world who will and dare appear for him, wherein he hath ſo many Enemies that riſe up againſt him: And that others cannot have ſo low, as they have high thoughts of him; unleſs we mean again to crucifie him, if all his followers (as once) ſhall forſake him, and he have none to plead for him, before men, who alone makes interceſſion for us to God. To come to his own, John 1. foreign.11. and for his own not to receive him moſt unnatural and unworthy. Let others therefore at their peril tread under-foot the blood of the Covenant, Hebr. 10. 29. But therefore let every true Iſraelite who deſireth the deſtroying Angel to paſs over, ſtrike the Paſchal Lambs blood on the ſide-poſts and lintel, and not on the Exod. 12. 22.threſhold, ſo to be trampled on.
10. The laſt ground of this Doctrine and duty is taken from the Conſideration of what Faith is and doth. In the former particulars, Ex parte objecti hath been preſented Chriſts merit and worth, the Worlds meanneſs and baſeneſs: and yet the Worldly mans perverſe thought and eſtimate of both. Now, Ex parte ſubjecti, it's faith that ſeeth all this, that hath an Eye to ſee Chriſts beauty, and a taſt to reliſh his ſweetneſs, is a ſelf-emptying grace, caſting out all elſe to make more room for Chriſt; hath ſadly ex…erimented the Worlds emptineſs, and experimentally hath been convinced of Chriſts fulneſs. And therefore it cannot be but that to you who believe, and ſo far as you believe, Chriſt is precious, 1 Pet. 2. 7. Fides ementis eſt incrementum mercis. It's faith that Ambroſ.ſetteth a due price and value on Chriſt, by reaſon of the ſenſe it hath of its own want of him, and that worth and beauty which it ſeeth to be in him, ſo that when others hide their face from him, and deſpiſe him, and the daughters of Jeruſalem leſs acquainted Iſa. 53. 3.with him, ask the Spouſe, what is thy beloved more than another beloved? She readily anſwers—Neſcis temeraria, neſcis. You Cant. 5. 9.would not ſay ſo if you had mine Eye, for in it he is white and ruddy, the chiefeſt of ten thouſands. It beholds his glory as the V. 10. John 1. 14.glory of the only-begotten of the Father, full of Grace and Truth, though beſmeared and covered over with blood and ſpittle. So that with Paul in the Text ſhe can from her heart ſay. Yea doubtleſs and I count all things but loſs for the excellent knowledge of Chriſt Jeſus my Lord, for whom I have ſuffered the loſs of all things, and count them but dung that I may win Chriſt.
But (for Application) Can we ſay ſo and ſay truly? what Uſe. meaneth then the bleating of the ſheep? to allude to 1 Sam. 15. 14.
I ſhall not here deal with open profeſſed Enemies and deſpiſers of him, as with Jews, who in their wretched Devotions, pray that his name may rot and be blotted out from under heaven; or with Turks that blaſpheme him, or profane Worldlings who prefer every thing, the meaneſt outward contentment, yea the baſeſt luſt before him; as they who although they believed, would for outward reſpects not profeſs him; and that Theodoſius which Suidas John 12. 42:tells the ſtory of ad vocem foreign.
But with many viſible Profeſſors, who, though they ſay they highly prize him, yet when put to it are very hardly perſwaded to deny any thing of their profit, eaſe, or other convenience for him, and ſtick not daily for the leaſt half-penny gain to lie and cheat and ſo to diſhonour him. Deſperate madneſs! as he ſaid, Quantum pro quantillo! Think what it is thou getteſt, and what thou parteſt with, acteſt over again Adams ſin; for an apple loſeſt thine intereſt in the tree of life. Thou wilſt never live and thrive upon ſuch gains: ſuch miſerable exchanges at laſt will certainly undo thee. It's not foreign, but Gold, and the only pearl of price for very dung, if thou wilt ſtand to Paul's eſtimate. O fools, Pſal. 94. 8.when will ye be wiſe?
And when will even thoſe that are made wiſe to ſalvation prove wiſer than in their practice ſo to undervalue Chriſt as they do, whom in their deliberate judgment and inward frame of heart they value above all? To ſay and profeſs that he is ſo, and in a notional way ſo to judge of him, is an eaſie matter: but to ſay Paul's words of the Text with Paul's heart, out of an inward working ſenſe and experience of Chriſts incomparable worth; conſtantly to carry along with us ſuch actual worthy thoughts of it as may have a real directing, over-powering influence into the general courſe of our lives, and our particular actions; that our lives may proclaim that God only is exalted, and Chriſt Jeſus is Iſa. 2. 17.with us indeed above all: this is a matter which the beſt of us may well bluſh, and our hearts bleed to think how exceedingly we fall ſhort of. When Peter and other weak ones in time of perſecution, to ſave their lives or liberties, deny him: when the Spouſe ſo values her eaſe and reſt, that ſhe will not be at the pains to riſe up and open the door; we, our ſloath, ſo as not to ſet open the door of our hearts in more buſie Meditations and more earneſt Prayers to enjoy him: when he ſo little in our thoughts, raiſeth no more Divine flames of love in our hearts, when his glory, and intereſt, and ſervice is ſo over-looked and waved, neglected, betrayed in our lives.
But (as he ſaid) is this thy kindneſs to thy friend? Or (as 2 Sam. 16. 17. Iſa. 23. 7.they) is this your joyous City? Is a Chriſt ſo little heeded and thought upon, ſo much ſleighted and neglected our joy and crown, our all and more than all? Is outward eaſe, liberty, and advantage, Dung, that is ſo overprized? and do we count all things loſs for that Chriſt for whom we will loſe nothing? O ſin! O ſhame! ſhould we not bluſh at ſuch disingenuity and unworthineſs?
And let it ſhame us into more high and honourable valuations Uſe 2 of Chriſt; and this really manifeſted when he and any thing elſe, though otherwiſe of never ſo much worth and eſteem, ſhall come in competition; whilſt we ever account it a Barabbas, a Robber, and a Murderer, that murders us and robs us of him by being made choice of and preferred before him. But God the Father Act. 5. 31. Phil. 2. 9. Col. 1. 18. foreign.hath written us a fairer Copy, who hath highly exalted him, and given him a name abov… …ll names, that in all things he might have the preheminence. And therefore let him have it in our hearts. It's but reaſon that he ſhould be advanced infinitely above all that is on earth, who himſelf is aſcended far above all heavens. We know Eph. 4. 8.not what trials in this kind, in theſe dangerous times we may poſſibly be put upon. The Queſtion may be which ſhall be preferred in our choice, whether Chriſt or life? It certainly will be, whether Chriſt or a luſt? Happy therefore it will be, if in a way and practice of holy Aſceticks, we now hit right in the one, that if God ſhall pleaſe to call us to it, we may not miſs or fail in the other: But in both remember, that as it is Gods firſt Commandment in the Law, that we ſhould have no other Gods in Competition with him, ſo it is the firſt Leſſon in the Goſpel that we ſhould deny our ſelves, yea and comparatively hate father and mother, and Luke 9. 23. Luke 14. 26. 33.whatever is of deareſt and higheſt eſteem, yea and foreign to bid adieu, and utterly to forſake all for him; that whatever ſtraits and loſſes we may meet with, yet if we can but eſcape as Aeneas, with his father in his arms, ſo we with our Saviour in our boſoms and Conſciences, our bulk will not be broke; our portion (which we moſt prize, as that which we may live on) will remain whole: and ſo long we ſhall not be utterly undone. Indeed we ſhall if with other loſſes, yea with other greateſt gains Chriſt ſhould be loſt. Dona Dei, ſine Deo, will be foreign. If we break with Chriſt for any thing, it will break us; It will at beſt prove but a dead Contentment, if not a deadly torment. But ſhall he pleaſe to enable us ſo to undervalue as to loſe all for him; if he do not reſtore it again in kind, we may be ſure in a better kind to find all in him; and this the ſweeter becauſe more immediately from the Fountain-head, and never ſo ſweet as then, becauſe we thereby plainly ſhew, that we in all thoſe loſſes and ſufferings would own and make him our God and Saviour; and therefore his goodneſs and faithfulneſs are engaged for him as plainly to ſhew (if not to all, yet) at leaſt to our ſelves, that he is ſo.
O therefore, that our Eyes were enlightned to ſee his beauty, and our hearts raiſed up to a more anſwerable valuation of his unvaluable worth.
A more conſtant exerciſe of repentance would much conduce to it; whilſt it ſees ſins uglineſs it would help the Soul more to admire Chriſts beauty, and by feeling of its deadly bitterneſs, would make it more ſenſible of his incomparable ſweetneſs.
But more lively and vigorous actings of faith in this kind are moſt uſeful; for it hath an eye ſeriouſly and buſily viewing the vanity of the World, and the excellency of Chriſt, and ſo eaſily diſcerns the difference.
It's it that taſts and ſeeth, and (as Jonathan did) by taſting ſeeth that God is good.
It was an hand of faith that lifted up our Apoſtles Divine Soul here in the Text far above all earthly enjoyments, as high as Chriſt in Heaven, and there ſo faſtens. He believed, and therefore he thus ſpeaks: Yea doubtleſs, and I account all things but loſs for the excellency of the knowledge of Chriſt Jeſus my Lord.