Forty Sermons
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The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
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Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
FORTY SERMONS UPON Several Occasions By the Late REVEREND and LEARNED Anthony Tuckney, D. D.
Sometimes Master of Emmanuel and S t John 's College (successively) and Regius Professor of Divinity in the University of CAMBRIDGE.
Published according to his own Copies.
By his Son JONATHAN TUCKNEY, M. A.
Sometimes Fellow of S t John 's Coll. in Cambridge.
LONDON, Printed by J. M. for Jonathan Robinson and Brabazon Aylmer, at the Golden Lyon in S t Paul's Church-Yard, and at the three Pigeons in Cornhill. MDCLXXVI.
TO THE READER.
Christian Reader,
THat thou art here presented with the ensuing Sermons, is from the same desire and design that acted the Reverend Author in the preaching of them, viz. of recommending the Truth and Grace of God to whomsoever they shall come. And having been with approbation and acceptance entertained in those public Auditories where they were delivered; It is to be hoped that being now exposed to public view from the Press, they will no less both profit and delight. The matter and contexture of them will easily induce any who knew the Author to believe them to be his. But that none may think themselves imposed upon, they may be assured that they have all been carefully and faithfully transcribed out of his own Notes which he left behind him. And though some of them may be more peculiar in their use to some sort of persons according to the Auditories whereto they were preached; yet even in them there is handled matter of universal Christian knowledge.
That therefore the great end of all Preaching, Writing and Reading (namely Knowing, Loving, and Living to God in Christ) may hereby be promoted, God Himself of His mercy grant, who teacheth his to profit: And so neither shall the Publisher, to whom the Author's memory ought to be ever precious, nor the Reader have cause to repent them.
Decemb. 6. 1675.
Jonathan Tuckney.
THE TEXTS OF THE Several Sermons.
12 SErmons on Phil. 3. 8. and on 5 and 6 Verses, viz.
V. 8. Yea doubtless, and I count all things but loss, for the Excellency of the knowledge of Christ Jesus my Lord.
V. 5. Circumcised the eighth day, of the stock of Israel, of the Tribe of Benjamin, an Hebrew of the Hebrews, as touching the Law, a Pharisee.
V. 6. Concerning zeal, persecuting the Church, touching the righteousness which is in the law, blameless.
Sermon 13, 14, 15, and 16. on Prov. 8. 21. That I may cause those that love me to inherit substance, and I will fill their Treasures.
Sermon 17, 18, 19, and 20. on 2 Pet. 1. 4. That by these you might be partakers of the Divine Nature.
Sermon 21. on Philip. 1. 27. Only let your Conversation be as becometh the Gospel of Christ.
Sermon 22, and 23. on Psalm 119. 96. I have seen an end of all perfections: but thy Commandment is exceeding broad.
Sermon 24. on Exodus 28. 36. Holiness to the Lord—
Sermon 25. on Matth. 5. 13. Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and trodden under-foot of men.
Sermon 26, and 27. on Isa. 32. 1, 2.
V. 1. Behold, a King shall reign in righteousness, and Princes shall rule in Judgment.
V. 2. And a man shall be as a hiding place from the wind, and a covert from the Tempest, as rivers of water in a dry place, and as the shadow of a great rock in a weary land.
Sermon 28. on John 5. 14. Afterward Jesus findeth him in the Temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.
Sermon 29, 30, 31. on Psalm 73. 28. But it is good for me to draw near to God.
Sermon 32, 33. on Luke 21. 19. In your patience possess ye your Souls.
Sermon 34, 35, and 36. on Gen. 49. 18. I have waited for thy Salvation, O Lord.
Sermon 37, and 38. on Matth. 24. 45, and 46. Who then is a faithful and wise Servant, whom his Lord hath made ruler over his Household, to give them meat in due season?
Blessed is that servant, whom his Lord when he cometh, shall find so doing.
Sermon 39, and 40. on Philip. 1. 21. For to me to live is Christ, and to die is gain.
SERMON I.
PHILIPPIANS 3. 8.
Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.
THE Creature at best is but finite, so that we may very easily look round about it (and as it is Psal. 119. 96.) see an end of all the perfection of it; and withal so empty and defective, that the nearer [Sermon I] we come to it, the more we discover the blemishes of it, and oftentimes our own folly also in overvaluing it. Fuit mane, & ecee fuit Leah. But Infinitum non potest transiri; the infinite perfection and fullness of Christ is such, that as none knows it, but he that enjoys it; so, he that knows and enjoys it most, sees further cause to account him more than all, and all besides him, nothing. As, the longer the eye looks upon the body of the Sun, the more it's blinded from seeing other things below, whilst it is more and more dazzled with its light and brightness. It was so here with our Blessed Apostle; whilst he by an eye of faith was looking up to the Sun of righteousness, there was heighth and depth, length and breadth, which he could not comprehend. Divine Beauty more ravishing at the second view; a growing excellency and worth (as sometimes of the Sibylls Books) at every after prizing, rising to a higher rate; And so 〈 in non-Latin alphabet 〉 latter thoughts proved the better; that, as time was when Christ in himself grew and increased in favor both with God and man. Luke 2. 52. So he is a rising Sun still in S. Paul 's increasing admiration and love of him, and that even when he had lost all for him. To which purpose in these 7th and 8th Verses (which we may call Paul 's Bill of Rates) there are two things very observable.
1. How he doubles his words, 〈 in non-Latin alphabet 〉 , all three words twice used, and if you will take in that 〈 in non-Latin alphabet 〉 in the 7th verse, and 〈 in non-Latin alphabet 〉 in the 8th, you have them thrice in two verses: To express as the strength of his affection, so the setledness of his judgment, that what he said, non excidit imprudenti, was not a rash inconsiderate brag, which afterward upon better thoughts he ate up again; but what with his whole heart, and most deliberate resolution he would stand to. Nor is this all; But, consider, as first how he doubles and trebles his words, so
2. Secondly, ut crescit, surgit oratio, how his speech riseth.
1. From an 〈 in non-Latin alphabet 〉 in the 7th verse to an 〈 in non-Latin alphabet 〉 in the 8th. 〈 in non-Latin alphabet 〉 . But what was gain I counted loss for Christ. But as though he had said that is not enough, nor spoken strongly enough, I have more to say, and that more confidently 〈 in non-Latin alphabet 〉 quin etiam certe, an asseveration not more unusual than strong, and expressing his stronger resolution upon further deliberation; no fewer than five Greek Particles put together, and yet no Pleonasm, nor any of them expletive, unless to set forth his fuller certainly and setledness in this particular.
2. From an 〈 in non-Latin alphabet 〉 v. 7. what things, or those things to a 〈 in non-Latin alphabet 〉 v. 8. The indefinite is risen up to an universal, to an All things, not only his Jewish Privileges, (in the former Verses,) but even to his best Christian Graces, (in this.) Nor did he think that he blasphemed in saying it, though Bellarmine be bold to say, that we do, in so interpreting it.
3. From an 〈 in non-Latin alphabet 〉 , I have accounted in the time past, v. 7. to an 〈 in non-Latin alphabet 〉 , in this 8th verse, I do account them so for the present, as not altering his judgment, or repenting of his bargain, as sometimes men do of a formerly over-valued novelty, which afterward they have lower and yet wiser thoughts of. But it was not so with him, as appears from
4. The 4th step from 〈 in non-Latin alphabet 〉 in the beginning of this verse to 〈 in non-Latin alphabet 〉 in the latter end of it. For Christ he accounted all things not only loss, (which yet in themselves might be precious, as many things are with the Seamen in a storm, with an unwilling will, cast over-board, then parts with, but afterwards grieves for) but upon his better experience and estimate both of him and them, even vile dogs meat in comparison of the bread of life.
5. Nay fifthly, from an 〈 in non-Latin alphabet 〉 to an 〈 in non-Latin alphabet 〉 . He did not only account them loss in his judgment, and readiness to lose them, but he had actually lost them. And yet,
6. Which is the sixth Emphasis, he accounted himself no loser, but an happy gainer by the bargain, as the last words of the verse express it. They are 〈 in non-Latin alphabet 〉 . That I may win, and his winnings were clear gains: for so according to the Greek it is to be rendered. That I may gain Christ.
In which words we have these two particulars.
1. The purchase or thing valued, 〈 in non-Latin alphabet 〉 , &c. The excellency of the knowledge of Christ Jesus my Lord.
2. The price that he rated it at, and was willing to come up to, and that was to the loss of all things, 〈 in non-Latin alphabet 〉 . Yea doubtless, and I count all things loss for the excellency of the knowledge of Christ Jesus my Lord.
'It is pity these two should be parted, that so rich a Pearl should want such a wise Merchant rightly to value it. And therefore, as I find them together in the Text, so I shall put them together in the observation that I shall handle out of it, and it is this.
That there is a surpassing worth and excellency in the knowledge [Doct.] of Christ Jesus our Lord, for which all things are to be accounted loss for a Believer.
The first branch whereof contains the Doctrinal part, and the latter may serve for the Application.
To begin with the first. There is a surpassing worth and excellency in the knowledge of Christ Jesus our Lord.
For the subject of which Proposition, by the knowledge of Christ Jesus, we are to understand the knowledge of whole Christ, his Person, God, Man, in Himself and Offices, the Prophet, Priest, and King of his Church. In all which, Faith finds transcendent Soulravishing excellencies and mysteries.
Nor this barely speculative and notional, though even herein it hath an 〈 in non-Latin alphabet 〉 above all other learning whatsoever. So that Porphyry needed not to have pitied Paul 's rare parts, as cast away upon the foolishness of preaching. If I would be a Scholar, I would be a Christian, I would read the Scripture, though I were so graceless as to do it only for the excellency of the matter, the strength of the argument, the variety of choicest style and story, all in it met together, which I so over-prize in other Authors, though asunder. If it were but only for bare learnings sake, I would learn Christ and his Gospel. For what are all your fine-spun abstractions, extractions, subtleties, demonstrations to this great mystery, God manifested in the flesh, justified in the spirit, seen of Angels, &c. Here is work for a Doctor Angelicus: study for an Angel. If they, who always behold the face of God in Heaven, have yet their face towards the mercy-seat, and 〈 in non-Latin alphabet 〉 , as S. Peter expresseth it, 1 Pet. 1. 12. even stoop down earnestly, desiring to have a look; what an advancement of learning is it to us (whose Eyes you know what the Philosopher compared to) 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , with an unveiled face to behold the glory of the Lord in the glass of the Gospel; The bare Theory whereof is so noble and transcendent. But this knowledge (I said) is not barely speculative and •• tional, but
1. Fiducial. And so in Scripture we have knowledge put for faith. Isa. 53. 11. John 17. 3. the knowledge of Faith whereby we apply Christ to ourselves, and know him to be ours, as Paul here did, when he saith, the knowledge of Christ Jesus; but he adds my Lord. And so For Christ, v. 7. and For the knowledge of Christ here in the Text are put for the same. It's a knowledge whereby I gain Christ, v. 8. and have him, and am found in him, v. 9. and not only an ability to conceive and discourse of what is in him, and comes by him; for so the Devilish Renegado may be enlightened. Hebr. 6. 4. The Devil himself could say, I know who thou art, the holy one of God, Luke 4. 34. The greatest Scholars have not always been Christ's best Friends. Time was when the greatest Rabbies were his worst Enemies. Lucian and Porphyry acute men, but sharpened against him. He was one of the wits of the World that said, 〈 in non-Latin alphabet 〉 ; that took cognizance of the cause but only to condemn the innocent. Unless thou lookest at Christ with Faith's Eye, the more quick thine is, and the more earnestly thou lookest on him, thou whilst either more despise him, or despair, or prove more desperate against him;
Either more desperately mad, as the man set against the Sun with his Eye-lids cut off. Balaam a damned Witch with his Eyes open, Numb. 24. 3, 15, 16. None spit more venom on Christ, than they that do it on his face, who look and loath together.
Or more deeply sunk in despair, when thou hast so much of an eye as to see a wrinkle on thine angry Judges brow. In that Case the more good that I know is to be had, and I have it not, the more is my misery, as the famished man's to see food, which he must not taste of, or the condemned man's to behold goodly builddings, and pleasant Fields and Gardens, which he passeth by, as he is led out to execution. This knowledge therefore is first fiducial, as appears from v. 7, 8, 9. 2. Experimental, as Interpreters bring that v. 10, 11, &c. That I may know him, &c. which is explained in those following words, 〈 in non-Latin alphabet 〉 and the power of his resurrection, and the fellowship of his sufferings, such as that woman had that was bealed of her bloody issue, Mark 5. It is said v. 33. that she knew what was done in her when (as it is v. 30.) virtue had gone out of Christ to her. And so, Then we know Christ indeed, when we feel virtue coming from him, and find that we have fellowship with him; when whatsoever was in him, was done or suffered by him, is really proved, yea and exemplified by something in us, or done by us, as the fruit or stamp of something that was first in him. As then, in this kind, we know 〈 in non-Latin alphabet 〉 , the power, virtue, and energy of Christ's Resurrection, as Paul's Phrase is, when
In point of Justification (as the effect of it, Rom. 4. 25.) by this evidence of his Victory our Consciences are assured that he hath satisfied for our Debts, and overcome all the Enemies of our Salvation.
And in point of sanctification (as the 〈 in non-Latin alphabet 〉 of it, Col. 3. 1.) our dead hearts are raised up to a life of grace, and to seek those things which are above.
This, This was the lesson which the Doctor of the Gentiles was yet a learning. This fiducial experimental knowledge of Jesus Christ was that, which he who was caught up to the third Heaven, was all his whole life still further aspiring to, because when he was at the highest, yet it was still above him: which may be one part of the meaning of this 〈 in non-Latin alphabet 〉 , of the Divine Excellency of it.
Which is here predicated of it, an 〈 in non-Latin alphabet 〉 à supereminentia, as Interpreters render it, an admirable, superlative, incomparable Excellency. 〈 in non-Latin alphabet 〉 , whether an H • braism, or Atticism, I dispute not: but put substantively to express its substantial excellency, as 〈 in non-Latin alphabet 〉 Salutare Tuum, Luke 2. 30. to signify such a saving thing as we want a word to English it. Such is this, 〈 in non-Latin alphabet 〉 , or as Photios renders it, 〈 in non-Latin alphabet 〉 , such an hyperbolical transcendent excellency is there in this knowledge of Christ Jesus our Lord.
But (more particularly) this 〈 in non-Latin alphabet 〉 (I conceive) may be Distinctivum speciei, vel Gradûs, signifying the surpassing worth of it in comparison either of other things, or of some lower degrees of itself.
Zanchi thinks this latter, and by this 〈 in non-Latin alphabet 〉 , this excellency of the knowledge of Christ understands some further and more eminent degree of it, which every Believer had not attained unto, nor Paul himself perfectly. For whereas there is a threefold knowledge of Christ, Ex Lege, Ex Evangelio, Ex vision, from the shadows of the Law, the light of the Gospel, and the full Vision in Glory, the second of them is more excellent than the first, and the third than the second. The first he had past, and attained some measure of the second; but the further degrees of it here, and the perfection of it in Heaven he makes account is this, 〈 in non-Latin alphabet 〉 , the top branch of this Tree of knowledge, or life rather, which therefore as he aspired to v. 10, 11, 12. so here in the Text he accounts all as loss and dung in comparison of. I may not quarrel so grave an Author: but yet crave leave to express mine own thoughts, viz. that its meant of the whole Gospel-fiducial-experimental saving knowledge of Christ, reaching even to the lowest and least degree of it, and especially in reference to justification, in which sense only some of these 〈 in non-Latin alphabet 〉 in the Text are to be accounted 〈 in non-Latin alphabet 〉 : and yet in that sense truly there is a 〈 in non-Latin alphabet 〉 , a matchless excellency in the least degree and measure of the saving knowledge of Christ.
And so taking it as distinctivum speciei, in worth and excellency it far surpasseth. 1. All other things. 2. All other knowledge whatsoever.
First, All other things, though otherwise and in themselves of greatest worth and price. Job goeth over all the Lapidaries most precious Jewels, and cannot find its match. Cap. 28. 15. to 20. And should you (without ground) call in question his skill, yet you cannot doubt of Solomon 's; whose incomparable ability joined with his long-studied and dear-bought experience rendered him the ablest Priser of whatever was to be found in the worlds Inventory, and yet he brings in the same account, Prov. 3. 13, 14, 15. and 20. 15. where you find that Silver, Gold, Rubies, a multitude of them, nay all that you can desire are not once to be compared with it. And yet this avouched by these two great men, who by reason of their experience and enjoyment could best tell on the one side what the worth of the best things in this World came to. To which if you will add a third (that in the mouth of two or three Witnesses, this truth may be more fully established) let it be our Blessed Apostle, who had on the other side as deep an insight into the unsearchable riches of Christ, as any. And he, if he would
Either wish for others, it's (not that of Austin's, that they might have a sight of Christ in the flesh, but) that they might have a spirit of wisdom and revelation in the knowledge of him. Ephes. 1. 17.
Or vote for himself. So, as the Beatifical Vision is the top stone of his happiness in Heaven: to be with Christ is his 〈 in non-Latin alphabet 〉 there (Chap. 1. of this Epistle v. 23.) so, savingly to know him is his 〈 in non-Latin alphabet 〉 here, that in worth and price infinitely surpasseth all other things. This should have been further pressed and insisted on, if I had now spoken to them, whose trade lieth in such inferior Commodities. But seeing that I am especially dealing with you (Reverend and Beloved) whose more noble and honorable negotiation lies in richer Treasures of Wisdom and Knowledge, Give me leave to apply myself to you, and tell you.
2. That this saving knowledge of Christ is signanter said to be 〈 in non-Latin alphabet 〉 not only of all other things, but of all learning and knowledge the most excellent.
Some knowledge and wisdom being Earthly, Sensual, Devilish. James 3. 15. to which it is as light to darkness, which it not only exceeds, but expels and scatters, as the Morning-Sun doth the Night-fogs. So of old, when the Word became Flesh; the Devils Oracles, even of their wisest Apollo, became dumb. 〈 in non-Latin alphabet 〉 —As, before that, Moses his rod and serpent ate up those of the Egyptian Sorcerers. Exod. 7. 12. Such wisdom of Egyyt. The wisdom of the Father unlearns us. To touch or taste of such a tree of knowledge is a forbidden fruit.
Other knowledge and learning indeed there is, which in these Schools of the Prophets hath long flourished, and long and long yet may and (God grant) more than ever, which we hope Authority will yet countenance and advance, that our Wars may not end in Barbarism, and our Sun be turned into darkness whilst our Moon is into blood, notwithstanding the mad rage of divers brutish men that decry learning because themselves have none, like the Ape in the Fable, would not that others should have what they want, that themselves might cease to be ridiculous. This is but the Dogs barking at the Moon, which he cannot reach; or like their cursing the rising Suns light, because it discovers their nakedness. The Apostle calls such Brute-Beasts, that speak evil of the things they understand not. 2 Pet. 2. 12.
But, to return to my purpose, though such kind of learning is of admirable use in its kind, and next to the saving knowledge of Christ the highest perfection under Heaven; yet at this 〈 in non-Latin alphabet 〉 it strikes top-sail (as Hugo Cardinalis noteth upon the Text) knows its place, as an Handmaid to be subject and subservient unto Faith: which, as it illuminates all other learning, and raiseth it up to an higher pitch, so it withal regulates and subordinateth; itself ever retaining the Sovereignty of being Scientia Scientiarum.
For this reason, Prov. 1. 20. called 〈 in non-Latin alphabet 〉 in the plural number sapientiae, or omnimoda sapientia, all wisdom and knowledge being contained and more than summed up in the saving knowledge of one Christ, that as it pleased the Father 〈 in non-Latin alphabet 〉 , Ephes. 1. 10. in him to sum up all things, so in him also to lay up all the treasures of wisdom and knowledge, Col. 2. 3. so that it would prove no hard task to demonstrate that whatever was choice and eminent in the learning of all Philosophers, and their several Sects may be found spiritualized and sublimated and infinitely exceeded in the knowledge of Christ. In Comparison of it Aristotle's intellectual virtues are but mere fooleries. Plato's 〈 in non-Latin alphabet 〉 is here overmatched, 〈 in non-Latin alphabet 〉 . Philip. 4. 7. Take notice there of the 〈 in non-Latin alphabet 〉 of the Text. It passeth all understanding, though spoken but of one parcel of what we know and have by Christ; He being the learned Grecians Alpha and Omega. Revel. 1. 8. Containing more knowledge than all the Letters of their Alphabet put together can express; And His Fear (even to that 〈 in non-Latin alphabet 〉 Deut. 4. 6. that wise and understanding people) both 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 not only the first imperfect beginning, but also the chief head, and highest apex and pinnacle of wisdom. Here we meet with that 〈 in non-Latin alphabet 〉 that substantial knowledge. Prov. 8. 14. and that 〈 in non-Latin alphabet 〉 , that variegata sapientia. Ephes. 3. 10. both the best ground, and the most curious embroidery; that layeth the substantial ground-work of all our happiness and peace, in the hid but holy and unchangeable Counsel of the eternal God; and discovers and displays all the various and glorious manifestations of God's Wisdom and love in His Son, and to us His Servants, from election to redemption, justification, adoption, sanctification; till it riseth up at last to glorification. And doth this then fall lower than this, 〈 in non-Latin alphabet 〉 in the Text. Doth not the knowledge of Christ Jesus our Lord (as our Apostle said in another respect) exceed in glory.
More particularly. The surpassing excellency of this knowledge above all other may be considered in respect of
1. The Author of it, who is God and Christ himself, both objectum and principium intelligendi. Both Word, and Prophet, as well as Sacrifice and Priest. The Adamant polished with its own dust, and Heaven seen only by its own light. Christ by the illumination of his own spirit, being a spirit both of revelation to unbate the object, and of wisdom to enlighten the eye. Eph. 1. 17.
You may know from whence this knowledge comes.
1. By whither it goes, in tantum ascendit quantum descendit, it rests not (as the River to the Sea) till it get to Heaven at last, and therefore from thence it came at first.
2. By whom it instructs 〈 in non-Latin alphabet 〉 . Matth. 11. 25. 〈 in non-Latin alphabet 〉 . 1 Cor. 1. 27. makes Babes learned, and even fools wise to salvation. And who will wonder that even Saul is among the Prophets, if God be their Father. 1 Sam. 10, 11, 12, 13. It was no other than the Wonderful Counselor that could enable a few Fishermen and others whom the learned Greeks would call Barbarians and Idiots to confute and convert a then learned World, and in aftertimes the weaker Sex and weaker parts to non-plus greatest Scholars; and to this day poor weak simple-hearted Christians to know that of the mystery of Christ, and the graces and comforts of His Spirit, which many great Clerks are ignorant of. And all this because they are 〈 in non-Latin alphabet 〉 , taught of God, and the other 〈 in non-Latin alphabet 〉 , that have learnt of themselves: And then, by the better master, you may easily judge who is like to prove the better Scholar.
If you say, But doth not all knowledge agree in this, that all [Obj.] comes down from the Father of light? James 1. 17.
I answer yes: and yet the same Apostle could, Cap. 3. 17. speak [Ans.] of a 〈 in non-Latin alphabet 〉 , a wisdom from above, and distinguish it from another sort, v. 15. whose spring-head lay lower, so that although all lawful knowledge comes from God, yet there are upper and nether springs.
Other knowledge.
Either coming from God as a Creator; this as a Redeemer.
Or that from him as a teacher by way of common illumination; this from him as our head by the grace of union, in which sense he is said to be made of God to us wisdom. 1 Cor. 1. 30.
This immediately infused. That's donum, that by ordinary means and our own study and industry is acquisitum. Now infused habits exceed them that are acquired: and that knowledge is more full and clear which we have of God's teaching than that which we have of our own learning. Daniel is ten times wiser than all the Magicians, Cap. 1 20. One shower from Heaven will fill our Pools more than many Buckets of our own drawing. So that Elihu sets a Non sicut upon it. There's none teacheth like God. Job 36. 22. Nor is there any learning like that which God thus teacheth, which is the first 〈 in non-Latin alphabet 〉 , or Excellency namely in regard of the Author of it.
2. In regard of the matter and subject of it, which useth to innoble the faculty and science that is conversant about it. And this also is God and Christ again. John 17. 3. their Natures, Attributes, Counsels, Works, not only of Creation, but of Redemption: and which of those two are the greater works? And which therefore the more noble study? The former the Philosopher is taken up and puzzled with 〈 in non-Latin alphabet 〉 said Job. Cap. 26. v. 14. what poor short broken ends are they of knowledge which the ablest in those faculties attain to; in which Galileus with his glass is short-sighted, and Aristotle (whom after-ages have despaired to exceed, and not dared to contradict) in his Problems chooseth rather to content himself with Queries than to venture upon Resolutions and Determinations. But a greater even in this kind than Aristotle, nay than Solomon is here: and matters of higher speculation, and more Divine Contemplation. God became man; Man born of a Virgin. Here you may see Life Dying, and yet when dead reviving. I cannot say all that is, nor may I all I can. The great Doctor of the Gentiles, when he cannot sound the bottom, stands by the brink and cries, 〈 in non-Latin alphabet 〉 . O the depth of the riches both of the knowledge and wisdom of God: how unsearchable are his judgments, and his ways past finding out. Rom. 11. 33. Here are judgments unsearchable! nay riches of grace inscrutable. Ephes. 3. 8. Peace passing understanding. Phil. 4. 7. 7. joy unspeakable. 1 Pet. 1. 8. glory unutterable. 2 Cor. 12. 4. light unapproachable. 1 Tim. 6. 16. here are those 〈 in non-Latin alphabet 〉 the great things of the law. Hos. 8. 12. Here those 〈 in non-Latin alphabet 〉 , the wondrous things of God and Jesus Christ, whose Name is Wonderful. Isa. 9. 6. all he was, and did, and suffered, a miracle. The Apostle hath summed it all up, and calls it 〈 in non-Latin alphabet 〉 . 1 Tim. 3. 16. a great mystery. He indeed there saith, that it was believed in the world. But it was by them who were above the World, in whom faith exceeded reason, and humility discovered wisdom in that in which the Greeks proud learning could see nothing but foolishness, so much wiser is the foolishness of God than the wisdom of man: and so much more excellent is the knowledge of Christ than all other learning, by how much he himself, who is the chief lesson learnt by it, excels all other things, who is All in All, and therefore without him all else is just nothing.
3. A third, fourth, and fifth excellency of this knowledge, might be shewn in its properties, and in the effects it produceth, and in the end it leads to, which three, the both positive and comparative goodness of anything is wont to be judged by, which I have not time distinctly and at large to prosecute, but must cast all these suffrages into one Urn, and read so many of them as the time will permit, and as they come to hand.
1. This is sound and substantial knowledge. Prov. 2. 7. as closing with the substantial wisdom of God; whereas our other greatest wisdom is often vain. 1 Cor. 3. 20. and much of our knowledge, 〈 in non-Latin alphabet 〉 scientia ventosa, an aiery vapouring wind. Job 15. 2. and many of our studies both in younger and riper years, no better than Elians 〈 in non-Latin alphabet 〉 , in which we lose our time, and if at last we find not the way to repent of it, may come to lose ourselves too.
2. It's sure and certain. In other studies we walk much in the dark, else Job had not been so soon posed, or we so much puzzled as we are sometimes to come to a clear Demonstration. What a clashing was there between the Academics and Stoics, about this Quaere. Whether all our knowledge were Science or Opinion? yea, and in many things that we think we know, how oft is a Pythagorean 〈 in non-Latin alphabet 〉 , the authority of a fallible master rather than the truth of the lesson, that which our knowledge is lastly resolved into? But here, we have Christ the faithful witness. Revel. 1. 5. the holy Ghost a spirit of truth. John 14. 17. the Scripture a most sure word. 2 Pet. 1. 19. that here to be a Sceptic is to be an Atheist, whilst faith is above Science, and belief above Demonstration, fastens on that which Reason cannot reach, believes that which itself cannot prove, and adheres to that which sense contradicts, comes to an 〈 in non-Latin alphabet 〉 without contradiction. Heb. 7. 7. to an 〈 in non-Latin alphabet 〉 without controversy. 1 Tim. 3. 16. nay to a 〈 in non-Latin alphabet 〉 to a rich full s • il of assurance, without so much as the least stumbling scrupling doubt. Col. 2. 2.
3 It's an experimental knowledge, following upon pardon (They shall know, for I will forgive) Jer. 31. 34. and knowledge by remission. Luke 1. 77. and joined with sense. Philip. 1. 9. so that we see the promised Land, not as in a Map, but as Travelers that have been there with the Samaritans. John 4. 42. we believe not because others have told us (which yet most men's knowledge of Christ is resolved into) but upon our own knowledge, and that knowledge upon our sense and experience, as Job, I have heard of thee by the hearing of the ear, but now mine eye seeth thee. Chap. 42. 5. I hear and I see, I see and I feel, and I feel more than I can express or fully understand. I have found God to me what he hath said in his word: and there is that in my heart which contradicts such and such false Doctrines that are contrary to it; so that even when my head is so weak that I cannot sometimes answer the Cavillers argument, yet mine heart from an intùs existens, denies the Conclusion; that when I come to read and hear the word, it's like two men reading of two Copies of the same evidence. The original I find in my Bible, and the Counterpane I find in my heart, and therefore dare sign it and seal it with my blood. O happy Ministers! if we from our own hearts we could speak to the hearts of our people, could say with the Psalmist, Come and hear all ye that fear God, and I will declare what he hath done for my soul, and with Christ. John 3. 11. we speak what we know, and with the Apostle, what we have heard and seen, and our hands have handled of the word of life, that declare we unto you, John 1. 3. O that we never spake of that which we are least acquainted with, and against that sin which it may be we are notorious for! If so, however we may preach Christ, yet certainly we do not savingly know Christ, for this excellent knowledge is an experimental knowledge.
4. And from all the three former in the 4th place, it comes to be truly delightful and fully satisfactory, and in which the mind doth fully acquiesce, as Aristotle saith, Intellectus est in quiet. In other studies the mind is restless, and its disquisitions endless; the vastness of its capacity not being able to be filled up with the fullest view of inferior objects, but here meeting with an infinite God, and his infinite wisdom, justice and mercy in Christ, the largest Vessel is filled up to the brim in this Ocean; the wavering Needle is fixed, and the Dove hath found a place where to rest the sole of her foot; sits down, (and with Peter when he saw Christ transfigured Matth. 17. 4.) saith, It's good to be here, is satisfied in all its desires.
And, let me add, is more than satisfied for all its pains. Solomon in all his other Enquiries, confessed he dealt with folly and madness, and in the close found nothing but vanity and vexation, so that he comes to hate all his labor, and to repent of all his pains; as we shall of all our other studies, if with them we study not savingly to know Christ.
I acknowledge indeed that a serious student in other arts takes great content in that very search, and much more in the finding out of some truth, which lay in the dark, and he was much set upon, and this not only in more solid Demonstrations (and then Archimedes as well apaid Cries out with his 〈 in non-Latin alphabet 〉 ) but sometimes even in some minim Criticism, as I remember the learned Casaubon in his Annotations upon Athaeneus hitting (as he thought) upon the true notion of a certain Greek Word, professeth that the content that he found therein, and such like, was a full satisfaction for all his pains in all his studies.
But alas! what is such a word to the Essential Word of God! what is Archimedes his Cylinder to Jesus Christ? or what's his 〈 in non-Latin alphabet 〉 to the satisfaction of the Spouse sick (not of other questions, as 1 Tim. 6. 4. but) of love. Cant. 3. 4. when she had found her lost Savior! If it be so pleasant a thing, to see the Sun. Eccles. 11. 7. what is it to behold the sun of Righteousness? If the top of Heavens joys be from an open-faced Vision, then, even these glimpses, though but as in a glass, and through the Lattess, sets the ravished Soul on the highest Pinacle of content and comfort, which it can be here lifted up to.
5. Which leads me to the last excellency of this Divine Knowledge, and it's the invaluable benefit and profit of it. The pleasing itch of delight ofttimes accompanieth other studies which are most vain and useless, and in the upshot mischievous. But, Qui miscuit utile dulci, is an Artist indeed. The wise man is profitable to himself (saith Eliphaz, Job 22. 2.) and here, Qui fructuosa, non qui multa scit, sapit, which made Lactantius adventure upon a bold comparison between the vulgar Idiot, and the great Scholar, & made him bold to conclude, Plus sapit interdum vulgus, quia tantum quantum opus est sapit, because the one knows though but little, yet whats profitable to his purpose: the other upon his great studies and readings, or Common-Place-Book like a rich treasury topful of Notions, is a Dictionary of Words, and a Bibliotheca materiarum (as he called his Book) a whole Library of learning, but sealed up with this Motto on it. Cui bono? Neither Press nor Pulpit, himself or others bettered, but often wronged by it; many a full-stuffed Scholar being a very empty useless man, whilst he studieth more Sciences than Arts, and so desires only to know, and so in infinitum, without end, to no end, knowing more than he either gets, or doth any good with.
But Solomon who was the wisest man, and therefore best knew wherein wisdoms greatest excellency lay, saith, Wisdom is profitable to direct. Eccles. 10. 10. and Prov. 14. 8. that the wisdom of the prudent is to direct his way; not to be fluttering about everything, as the Butterfly about every flower, and so be something in everything, and nothing to purpose in anything, but (as Plato in his Theages well shows) to know my 〈 in non-Latin alphabet 〉 , and that I may get and do some good by it, as the Be that sits and sucks the Flower from which she may get Honey to her Hive. I this is properly good knowledge. Psal. 119. 66. and in this above all the saving knowledge of Christ excels. The fruit of the tree of knowledge had this double bait of pleasure and profit. Gen. 3. 6. but an book withal, that took her who was taken with it. But in this knowledge of the tree of life, there's the bait without the book. Milk and Wine. Isa. 55. 1. and no poison in either; greatest pleasure and profit mixed together, making happy, and adding no sorrow with it. Let me name a few particulars.
1. By this knowledge of Christ we come to the best knowledge both of God and ourselves.
Of God, for his glory and beauty is most seen in the face of Jesus Christ. 2 Cor. 4. 6. The Father here is best, is only known by the Son. In the Creatures we behold his foot-steps, but here his image; even the express image of His Person. Hebr. 1. 3. In the Law his Holiness and Justice, especially looked out. In Christ and his Gospel shine forth Holiness, Justice, Mercy, all and altogether, and all in their perfection, and of all his mercy most, by which he would be most known to his people; the veil is nothing to the face uncovered. 2 Cor. 3.
Of ourselves.
Our sins by his sufferings. No way for the more full searching of our bloody wound comparable to the considering that Plaister of his blood, which was shed to heal it.
Our Duty. We have no stronger inducement, nor fairer Copy of doing and suffering, than to consider what our Lord Jesus Christ hath done and suffered before us, and for us. In all which our true Abimelech Father-King saith (as that other did. Judge 9. 48.) Look on me, and do likewise.
2. A second benefit of this knowledge is, that it's a transforming knowledge. 2 Cor. 3. 18. whilst we are looking into the glass, we are changed into the image. Intellectus fit idem cum objecto. The Eye and man is made like that he looks on. Here, as in the story of the brazen serpent, a look heals, and the man (with Nebuchadnezzar. Dan. 4. 34, 36.) ceaseth to be a beast, when he comes to his understanding. This knowledge and wisdom joins practice with notion, and moral virtues with intellectual, is not itself only Heavenly and spiritual. Col. 1. 9. pure and peaceable. Jam. 3. 17. but (which is more) makes us so. But so doth no other knowledge, I mean the knowledge of no other things, or some other kind of knowledge of Jesus Christ.
For the knowledge of other things like the Glow-worm, hath more light than heat in it; as he said of the Philosophers Books, animum non dant quia non habent. Solomon 's experience in this kind told him, that what was crooked could not this way be made straight, and Paul tells us. Rom. 1. 21, 22. &c. how brutish the most knowing Heathens had then proved, as after-ages and Authors do hold forth their greatest Philosophers defiled with foulest Lusts, not Socrates himself exempted. Per canem & anserem dejerare, and gallum Aesculapio were none of his Beauties, and others matter of his foulest blemishes. The Apostle, 1 Tim. 6. 9. calls them foolish lusts, but yet such as the ablest of those Sons of wisdom were dishonored and defiled with.
And for others, who by the preaching of the Gospel come to some kind of knowledge of Christ; truly ofttimes the light they have is so far from directing them in the way, that by it they take advantage to run the more out of it, like them. 2 Pet. 2. 21, 22. that proved Dogs and Swine for filth and rage, even after the knowledge of the ways of righteousness, none using to be more loathsomly filthy, or desperately mad against Christ than they who have been enlightened to see only so much of Christ as to make their soar eyes smart, and themselves fret and blaspheme. Those 〈 in non-Latin alphabet 〉 , Hebr. 6. 4. commit that irrecoverable sin, and the Devil is a Serpent as well for his venom as his subtlety. Very knowing men, yet known for many notorious miscarriages (their Lusts rising up against their Consciences, and their practice quite crossing their light) have been no great strangers, either in the World, or in the Churches of Christ.
3. In particular, this is an humbling knowledge, which to be said of any other knowledge would be little less than contradictio in adjecto, for Paul saith, Knowledge puffs up. 1 Cor. 8. 1. who himself had a prick in the flesh to prick that Bladder, that it might not swell with abundance of Revelations. 2 Cor. 12. 7. Other things, as profits, pleasures and the like, are too low for a wise man to stand on tip-toes upon: He accounts it but childish for any to account himself fine for such gayes and brouches: yea, but knowledge and learning is a more Divine spark, and hath in it (he thinks) that which is worth being proud of; and out of that pride ofttimes accounts Christ and his Ordinances and ways foolishness. 1 Cor. 1. 23.
But the more that thou savingly knowest Christ, the better thou wilt know thyself, and that (I am sure) will ever be with better thoughts of him, and worse of thyself, as Job when he seeth God, he abhors himself. Cap. 42. 4, 5. Peter knowing it was the Lord that was present, casts himself down into the Sea. John 21. 7. and the Saints and Angels in Heaven whilst they have nearest access, and fullest view, stand at a most reverential distance.
4. Fourthly, and last of all, (which is the upshot of all) this is a saving knowledge, that makes us wise to salvation. 2 Tim. 3. 15.
1. That makes us pleasing to God. Hebr. 11. 6. and justifieth us before God. Isa. 53. 11. which other learning and knowledge not sanctified and subdued by this comes cross to, but always falls short of, for (whatever it may to others, yet as our Apostle saith of meat, 1 Cor. 8. 8.) it commendeth us not to God. Non enim ab eo peritia, sed fides exigitur. It may indeed make our faces shine more bright before men. Eccles. 8. 1. but we are never the more amiable for it in God's Eye, if he do not look upon us in the face of Jesus Christ: and therefore it is, that whilst to babes and children his Son is revealed. Matth. 11. 25. there are but few of these great wise men that are called unto this marvelous light. 1 Cor. 1. 26. But on the contrary rather as they by reason of their pride are usually at odds with him, so he (who useth to resist the proud) hath a controversy especially with them (with the wise men of Edom. Obad. v. 7, 8.) and accordingly is wont purposely to set himself to befool such Ahitophels in their Counsels, and to take such Foxes in their own craftiness, that so he may cast down those 〈 in non-Latin alphabet 〉 . 2 Cor. 10. 4, 5. that he may bring all into Captivity to the obedience of Christ.
2. But, to end all, seeing God himself. Deut. 32. 29. accounts it the highest point of wisdom to consider the latter end, herein above all appears most eminently this 〈 in non-Latin alphabet 〉 , the supereminency of this saving knowledge of Christ. That it layeth in for death, and provideth for eternity.
Now in Death all thy other learning, which thou hast spent so much time and pains for, is quite lost. Thy bark is split, in which all thy treasure was stowed; nor is there more treasure sunk in the Sea, than there is learning buried in some great Scholars Graves, which is a great loss to the Church, State, nay it may be to the whole World, and yet may be the greatest to themselves. Whatever their Notes may do to others, such Notions will not then help themselves: so that in case by that time they have got no better learning; the hard Students Candle, which was wont to outwatch the longest night, will grow dim in that Evening, and burn blew in that damp, yea and quite go out in that darkness. And so notwithstanding all those former sparks (more precious than those of Diamonds) he may then lie down with sorrow. (Isa. 50. 11.) with this Motto on his Study-Door. Qualis artifex pereo! the knowing man not then knowing what will become of his Soul, Quos nunc abibis in locos? or if he do, the more is his grief, when with anguish and horror he thinks and saith, surgunt indocti & rapiunt coelum. I repeat not what followeth in the sentence, as desiring it may never overtake any of us in those straits. But woe to us if it do.
But the more blessed therefore is this more excellent knowledge, that we now speak of which is not so much a tree of knowledge, as a tree of life, and is therefore called eternal life. John 17. 3. by which my Soul lives in death, that I can tell what to do, when other far more learned men are at their wits end: that in mine evening I may have light. Zech. 14. 7. whilst others far more sharp-sighted stumble in that dark entry into outer darkness forever. O give me that sweet Bird that will sing in such a Winter, that lamp of a wise Virgin, that will burn clear at midnight; that torch which will not light my body to the Grave, but my Soul to Heaven. I, this, this is the light of life. John 8. 12. by which, when my bodily eye grows dim, and upon my eyelids sits the gloomy shadow of death. I may then lift up an Eye of faith with Steven at the very point of Death. Act 7. 56. and then see Christ more clearly, and know much of him more fully than ever before, as it is related of Oecolampadius, upon his Death-Bed, being asked whether the light of the Candle troubled him, laying his hand on his breast said, Hîc abunde lucis est, or with Laurentius. At Nox mea tenebras non habet. The more darkness without, the more light within; when the Curtains are drawn, Christ more unveiled; and when the dying body smells now of the Earth to which it is sinking, the Divine Soul (ut in rogo Imperatorum) savors of Heaven, to which it is ascending with a farewell-faith, and welcome-Vision, no more to see Christ, as here, through a glass darkly, but face to face; to know him no more in part, but even as I am known. I close mine eyes to see my Savior, and like old Simeon lay down my head in my Fathers bosom, with his Nunc dimittis. Now Lord let thy servant depart in peace, for mine eyes have seen thy salvation.
THE Text had two parts.
1. The Purchase, 〈 in non-Latin alphabet 〉 , the excellent [Sermon II] knowledge of Christ Jesus our Lord. 2. The price that our Apostle was cheerfully willing to come up to, that he might compass it, 〈 in non-Latin alphabet 〉 , he accounted all things loss, that he might gain it.
In the handling the former part the last time I endeavored as I was able (though infinitely under its worth) to hold forth and commend to you the supereminent excellency of the saving knowledge of Christ above all other things, and all other knowledge whatsoever. But as (they say) the Jews are now wont, when ever they build an House to leave some part of it imperfect in reference to Jerusalem's ruins which they would remember, so in all our largest discourses of Christ and his Excellencies of necessity something, yea much must be left unsaid, because there is infinitely more than we can comprehend: the half of our Solomon's glory will never be told. Here the most copious and fluent Orator must close his imperfect speech with a Dicebam instead of a Dixi, and draw the Curtain of silence over those 〈 in non-Latin alphabet 〉 , which he cannot draw and set out to the life. And yet it's good digging deeper in such golden Mines, and another hour would be well spent in viewing and admiring that infinite excellency, which in Heaven we shall be adoring to Eternity. Should we launch out, we may soon be swallowed up in that bottomless Ocean. And therefore for this time let us rather draw the net to the shore, and in the second applicatory part of the Text see what we have taken, or whether ourselves rather be so taken with an holy admiration and desire of it, that with our Apostle we can be willing to suffer the loss of all for it. 〈 in non-Latin alphabet 〉 , yea doubtless, and I count all things as loss for the excellency of the knowledge of Christ Jesus my Lord.
And if that be such a transcendent excellent knowledge.
First, How low should the consideration of it lay even Scholars [Use 1] of the highest form in their thoughts and estimate of all their other knowledge in comparison of it! and of themselves as long as they fall short of it. Behold the height of the Stars, how high they are! said Eliphaz to Job: But it was that he might have more lowly thoughts of himself. And when we look up and see how high Heaven is above, we cannot but think what poor low things we are in the Ant-hill here beneath. Yea by how much more exactly the Astronomer by his instrument can take the height of Sun or Star, by so much the more fully he apprehends at what a wonderful distance he and the highest Mountain of the whole Earth is under it. O that the consideration of this high transcending excellency of the knowledge of Christ might help us (though not to low thoughts of learning yet) to more lowly thoughts of ourselves notwithstanding all our other knowledge, that the dazzling brightness of the sun of Righteousness might at least so far blind us, as to hide pride from us: pride, which is the great learned man's greatest and dangerousest snare, in which by reason of his learning and knowledge he is easiliest taken, and by which he is most of all hindered from this more excellent knowledge of Jesus Christ.
1. Most easily taken with it, it being a very hard thing to be a knowing man, and not to know it, to be learned and humble together; for the King of Tyre to be as wise as Daniel, and not to be as proud as Lucifer, 〈 in non-Latin alphabet 〉 , knowledge puffs up saith the Apostle, 1 Cor. 8. 1. and usually the more aiery and empty the knowledge is, it makes the bladder swell the more. The Devil is a very knowing and a very proud Creature. The most learned Philosophers and wisest Statesmen amongst the Heathen, have been noted for pride; vain-glory and an impotent desire of applause being accounted by them a piece of gallantry rather than a vice. And although by Christians it cannot but be accounted a sin, yet even amongst them such as excel others in knowledge are oft known by it. The more able in this kind of old were very ready to despise the weak, and to overlook them which were under them. Rom. 14. 3. The supercilium with which the great Rabbies despised the poor ignorant people that knew not the punctilioes of the law. John 7. 49. and the Typhus of many of our great Critics, who account themselves the greatest (if not the only Scholars) plainly show, that as it was an hand of pride which was lift up at first to the tree of knowledge, so it is a fruit, which hath been very ready to grow upon that tree ever since. To have high parts and a lowly heart, is a rare temper, most excellent, but seldom met with. A man cannot look upward and downward together. Happy were it that even the man of God to all his other learning could add this skill, whilst with one eye he is soaring aloft in highest speculations, at the same time he could look so low as to see himself and all other learning nothing, but folly in comparison of this more excellent knowledge, because as pride first is the Scholars special snare, in which he is easiliest taken. So
2. That whereby he is most hindered from this saving knowledge of Jesus Christ, whether we consider it on God's part or our own.
1. On God's, who takes no pleasure to communicate Himself in so precious a mercy to a proud Creature. The Scripture saith he beholds such afar off. Psal. 138. 6. and then they will be as far from beholding Christ in any nearer approach. Nay that he resists them. James 4. 6. and what advance can Balaam make when an Angel, can these when God stands to resist them? The Apostle in his Epistles to the Romans and Corinthians, fully shows, how God blasted all those high-conceited, great learned men of old, 〈 in non-Latin alphabet 〉 , whether Philologists or Philosophers, natural or moral, as some expound those three words, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , he brought to naught all their wisdom, that as learned and profound as they were, 〈 in non-Latin alphabet 〉 , when they professed themselves wise, they became fools, when they proved so proud as to account the Gospel foolishness; and notwithstanding all their depth and solidity they became most vain, vanished quite away into mere emptiness, were swoln empty Bladders.
— 〈 in non-Latin alphabet 〉 .
in the wisdom of God, by wisdom could not come to the knowledge of God; but proved most vain and corrupt when they endeavored to be most accurate, as its observed, that Aristotle speaks more wide of God in his Acroamaticks than in his Exotericks, and in after-times how dull and arid some Schoolmen and other Writers are in the more spiritual truths about Jesus Christ and the Power of Godliness, who were most subtle and acute in other speculations: the saving knowledge of a crucified Christ suiting best with that Christian heart, in which proud conceits of these carnal excellencies are crucified, and God delighting to give grace to the humble, and promising the meek that he will teach them his ways. In some low Vault (they say) they may see Heaven more distinctly than they that are on the upper ground. I am sure the more lowly the heart is, the higher pitch it riseth to of the saving knowledge of him, who bad us learn of him to be meek and lowly, presently after he had thanked his Father that he had hid those things from the wise and prudent, and had revealed them to babes. Babes in humility do here prove men in understanding. It was a Piscatoria simplicitas, that at first made the best Preacher, and a like simple-hearted lowliness of spirit is yet and will ever be a great help to make the best Scholar, especially in this piece of learning of the excellent knowledge of Jesus Christ, who is ever ready to teach them most, who acknowledge themselves to know least, as he is wont to be all in all to them who to themselves and in themselves are nothing. It is Scultetus his observation of Osiander, and some other like him, that usually 〈 in non-Latin alphabet 〉 are wont to be very proud; but all may observe, that they who are 〈 in non-Latin alphabet 〉 of all, are most humble. Socrates did not know the less, because he professed he knew nothing, nor was Agur any whit the more unlearned, because he acknowledged he was more brutish than any man. Prov. 30. 2. Some think he was Ithiel and Ucal 's Tutor, who are there mentioned. That I cannot say. But this I may, that a man of his humble temper is the fittest Scholar for Jesus Christ, who (as others think) is signified by that Ithiel and Ucal; so that we have not more need to be studious, if we would be learned, than to be humble if we would be made wise to salvation; because pride on the one side makes God unwilling to teach us,
2. And us on the other, as unwilling to learn of him. Pride may possibly prick us on to learn other things, but it's an humble heart only that knowing its own blindness and darkness sends a man to School that he may learn Jesus Christ; for selfulness (as an intus existens) hinders us from taking in the fullness of Christ, as the Jews going about to establish their own righteousness did not submit to the righteousness of God. Rom. 10. 3. and the thoughts of their own freedom hindered them from accepting true liberty by Christ. John 8. 33. so conceit of our own learning and wisdom so prepossesseth the heart, that it prejudiceth it against the saving knowledge of Christ, so that his Gospel to the learned Greek is no better than foolishness. 1 Cor. 1. 23. and with the great Rabbies they are but the cursed Idiots which know not the law, who believe in Christ. John 7. 48, 49. The highest and hardest Lessons in Christ's School, as Self-Denial, Taking up the Cross, and the like; being diametrically opposite to the main Principles of that 〈 in non-Latin alphabet 〉 , which therefore stands out in Enmity against them. Rom. 8. 7. and because it looks at them as silly and poor low notions, fit only for mean and low spirits and apprehensions, doth not more hate them than despise them, as Micah • l did David for dancing before the Ark, and told him in plain terms that he played but the foolish Morice-Dancer in so doing, as the wise men of the World are wont so far to make use of Religion as may countenance their designs, but (they say) they will not follow it too near at the heels, lest it should dash out their brains. And so P. Martyr and Deodate, expound those searchings of heart about Reuben, of their being wise Statesmen, but therefore so wise, as they would not foolishly adventure for God and his people. It's a very bitter Pill, and hardly swallowed, that a man who is in reputation for wisdom, should out of zeal to God, and in obedience to his word, do that which the World would call him a fool for his labor; or that a very learned and great-read man (as Paul even in the judgment of his Enemies, in this kind us{que} ad invidiam, rarely eminent) for him. 1 Cor. 2. 1. to preach not so loftily as to give Felix occasion to say, that much learning made him mad: but so plainly, as other learned men might count it the foolishness of preaching, here is always a trial, and too often a snare, which he is a happy man, that is not taken in.
For the Devil too well knows how precious and useful a talent knowledge and learning is, and therefore he labors.
1. Either to bring men to neglect it, as they that dote upon honors, profits and pleasures, that have more of the brute than the man in them. Such fools hate knowledge. Prov. 1. 22.
2. Or to corrupt it, so as God may have no pleasure in it, and no readier way to that than by making them proud of it, as we have it in the instance of Babylon, and the King of Tyre. Isa. 47. 10, 11. Ezek. 27. 2, 3, 4, 5, 6, &c.
But, that when God raiseth up our parts in learning, we do not lift and puff up our hearts with pride, it may be of great use to consider,
1. How frequently the Holy Ghost in Scripture blows upon all our wisdom and learning, that he may blast the beauty of it, and so keep us from being proud of it, cries, Woe to them that are wise in their own Eyes. Isa. 5. 21. proclaims it the greatest folly to trust to our own wisdom. Prov. 28. 26. warns us not to lean to our own understanding. Prov. 3. 5. nay chargeth us to be fools that we may be wise. 1 Cor. 3. 18. and the like. And is all this to advance folly? or rather to debase pride. To undervalue learning, No, but to show of how little worth it is in comparison of the learning of Christ; not (as the Devil blasphemously suggested to Eve) because God envieth us knowledge, but because he would have us know ourselves, and how little able we are of ourselves savingly to know him.
2. How blind and ignorant we are by nature. One of the most quick-sighted Sons of Nature compares us to Batts. The Scripture to wild Ass-Colts. Job 11. 12. saith it's but a very little that we know of the things of nature. Job 26. 14. and just nothing of things of an higher nature. Job 8. 9. that as natural men we do not, nay we cannot know them. 1 Cor. 2. 14. and when they are so hid from us, should not pride be hid from us to? when God asks Job, where is the place of darkness. Job 38. 19. may not every natural man lay his hand upon his heart and say, here Lord.
3. For acquisite knowledge and learning. How extremely ignorant greatest Scholars have been of the things of God? The wise men of the East, (whatever they were called before) began then to be truly wise when they came to seek after Christ. Matth. 2. 1. for otherwise there were some nearer home that were wise to do evil, who to do good bad no understanding. Jer. 4. 22. and therefore the Prophet there, and in the following Chapters all to besools them. Nicodemus a Doctor of the Law, could not say his Catechism. John 3. 10. The great Philosophers even in the wisdom of God knew not God. 1 Cor. 1. 21. nay, Noctuae Athenas. In Athens itself was an Altar but to the unknown God, whom ye ignorantly worship, said Paul. Act 17. 23 But was it not a bold part of him to brand those University-men with Ignorance, who most abounded with knowledge? Or, was it not rather strange that to them that were so studious and inquisitive after news, v. 21. God's Creation of the World, and Christ, and the Resurrection (the three first great Letters in every Christians Primier) should be 〈 in non-Latin alphabet 〉 strange things, v. 20. thinking (as some of ours have observed) that whilst he preached, 〈 in non-Latin alphabet 〉 (v. 18.) the former had been a new God, the latter a new strange Goddess, which he had propounded to them to be put into their Calendar. But it's no news that Christ and the true God should be mistaken for a strange God to such as are strangers from God, though never so well acquainted with other literature, of whom is too often verified what Lucan said of the Dryades.
There were learned men in England, when yet Mr. Fox said to his friend, Brother, Brother, Jesus Christ is not known in England. We think there's more knowledge in England now than there was then, I fear (though) Christ is less known, I am sure he is more blasphemed.
4. Nay fourthly, to this purpose consider, that whilst we here carry this dark house of earth about with us; even by grace we know but in part. 1 Cor. 13. 9. are but tender-eyed Leah's, and therefore have need of Christ's Eye-salve, that we may better discern his beauty and our own deformity. Nay though the Spouse hath Doves Eyes (and they are bright and clear) yet they are inter cincinnos within her locks: so that neither her beauty is seen by others, nor doth she see the beauty of Christ so fully as might be desired. When nearest, we are far from a full view, and when gotten highest, this 〈 in non-Latin alphabet 〉 is so far above us, that if duly considered would lay us low in thoughts of our own underling lowness, as one that standing alone thinks himself a • all proper man, or by one that's lower than him •••• overlooks himself; if by a Giant seeth what a dwarf he is.
5. This I only add, that those whom God hath lifted up and advanced to highest abilities and serviceableness in his Church, he hath been wont first to lay low in their own Eyes, taken them off from their own Legs, let them see how brutish. Prov. 30. 2. and how childish. Jer. 1. 6. they are in themselves, able to know little and to do nothing, that he being acknowledged to be All, he may have all the praise; they humbled at the first, and he exalted both then and ever after.
Thus the transcendent height and excellency of the knowledge of Christ should lay us all low in our own Eyes.
But should withal raise up all our hearts to higher desires and [Use 2] more earnest endeavors after it; to be sure we purchase this wisdom at any rate, for seeing its such supereminent knowledge, we certainly are fools so long as we leave it out of the bargain; According to the Psalmists Prayer, to apply or (as the word is) to bring our hearts to wisdom. Psal. 90. 12. and according to Solomon 's direction, above all gettings to get understanding. Prov. 4. 7. what a greedy but yet holy Covetousness doth St. Austin commend to us in that expression of his, Capiat quis{que} quod potest in quantum potest, qui non potest, nutriat, cor ut possit, &c. that everyone should take what he can, as much as ever he can, and he that is weak should labor to grow up to more strength, that at last he may carry away more than now he can, was it a 〈 in non-Latin alphabet 〉 that the man was sick of; that the more he ate the more he hungered? No, but a spiritual appetite of a divine object, that, (as fire the most spiritual Element, the more its fed the more it burns, so) the more that the Divine Soul tastes of this sweetness, the more it thirsts and longs for greater supplies.
1. And this because herein we cannot exceed: for however in some other Cases (whilst we follow our own conceits) we may be overwise. Eccles. 7. 16. and too much learning hath made some men mad: yet I am sure the more we have learnt of Christ, the more are we able (with Paul) to speak the words of truth and soberness. Act. 26. 24, 25. and no fear of being here over-wise, unless we could be over-happy: or of going and getting too fast or too far, when Paul who very far advanced, professeth he had not attained. Philip. 3. 12, 13.
2. But the danger on the contrary is in falling short, and it's just so much of eternal life, as it is of the saving knowledge of Jesus Christ. John 17. 3. Ignorance being Satan's blind, which he sets up in our way to life; the mother of Popish Devotion, but in truth one of the most dangerous Precipices into irrecoverable destruction; for as there is no hitting upon happiness by a blind peradventure, so there is no right ordering of our steps to it, when we know not, that we are out of the way. What mischief other sins do us by their greater atrocity and more deadly guilt, the same ignorance doth (it may be) by leading of us blindfold into the worst of them; for they that walk in the dark know not at what they stumble. Prov. 4. 19. Or at least by cutting off all hope of help, whilst it renders us senseless both of remedy and malady, both of the smart of our wound, and of the way, nay of any need of our Cure. Other sins are like a malignant Feaver, this of ignorance like a senseless Lethargy; much different, but both deadly. And so Solomon 's Proverb that brings this blind-folded man erring from the way of understanding, leaveth him in the Congregation of the dead (Prov. 21. 16.) as in an irrecoverable, hopeless condition. To which purpose is both that of the Prophet, where God compassionately complains, that his people perish for want of knowledge. Hos. 4. 6. and that of Elihu. Job 36. 12. where to die without knowledge is threatened as that which sealeth upon us the bottomless pit, so as never to see or take hold of the paths of light and life, and so this inward, and at last that outward darkness meet and lie down together forever. I only add that the desperateness of this danger is aggravated, when this ignorance is affected, when we are willingly ignorant. 2 Pet. 3. 5. as we do not know, so we will not understand. Psal. 82. 5. not only simply blind that we cannot, put froward, and so wink with our eyes, and will not see. Matth. 13. 15. And this is the rather to be heeded because too often practiced; no knowledge and wisdom being so despised and loathed as this of Christ, which the Text calls excellent; all other kind of learning, though not alike fancied by all, yet hated by none but by brutish ignorants that know not the worth of it. That I may use Solomon 's Phrase, Prov. 1. 9. it's an ornament of grace to the head, makes us fine, and so we are both glad and proud of it. But it's this true knowledge of Christ that works grace in the heart, which a corrupt proud heart cannot brook, and therefore doth hate it. Prov. 1. 29. and all the means of it, say unto God, Depart from us, for we desire not the knowledge of thy ways. Job 21. 14. Now of all others these froward fools hating of knowledge the Scripture looks at as a most dangerous, saith that this their peevish turning away will slay them. Prov. 1. 32. that whilst they hate wisdom, they love death. Prov. 8. 36. and their bidding God depart now will be answered with a Depart from me ye cursed at the last day.
And that we may be the more sensible how nearly we are herein concerned; be pleased to consider that Ignorance of Christ is so much willingly and willfully affected, as the proffers of Christ, and the means and opportunities of the true and saving knowing of him and acquaintance with him are neglected. Now our opportunities in this kind are fair and our advantages great; we had therefore need have our eyes in our head to look about us, that we prove not like Solomon 's fool, that hath a price in his hand, but wants a heart to improve it.
1. As men. For a man without knowledge is unmanned and become a beast. Psal. 49. 20. Anaxagoras said he was born coelum & solemn intueri, to eye the Sun and heaven. Poor man! that he was so short-sighed as not to have looked higher to the Sun of righteousness, we are indeed all born to look upward, and it will be too low if it be not as high as God in Jesus Christ, who stooped so low as to become man, that man in and by him might come to know and enjoy God. I confess that human reason cannot at first discover Christ, but being discovered by faith, it's all reason that we should acknowledge him; nor shall we show ourselves reasonable men, unless we adore him. He is 〈 in non-Latin alphabet 〉 , John 1. 1. and therefore it is the most Divine Reason to believe in him the light which enlighteneth every man that cometh into the world. v. 9. and therefore let the Prince of darkness shut his eyes to this light. But did he for us men and for our salvation come down from heaven, and become incarnate, &c? O let us that shall at last be caught up into the Clouds, to meet him in the air, be caught up in the spirit, even now whilst we are on earth, with Steven to see and enjoy him in Heaven, seeing we have such a fair rise for it as we are men.
2. Especially as we are Christian men, in the clear mirror of the Gospel of Christ, it's expected that with open face we at least should come to a more full view of the beauty and glorious excellency of the knowledge of Christ. Are ye also yet without understanding? was our Savior's sharp check of his dull Disciples. Matth. 15. 16. And have I been so long time with you, and hast thou not yet known me Philip? was a quickening Item for his unproficiency. And have not we need of the like Goads in our sides? Hath Christ been so much taught, and so little learnt? sol mane fenestras, and are our eyes yet shut? Nay doth the Gospels Noonday sun shine? and are we yet in darkness? like Austin's. Caeci in sole positi! what a terrible thunder-clap is that, and which may awaken us out of our deadest sleep, and make us open our Eyes, and our Ears tingle. If our Gospel be hid, its hid in them that are lost, whose Eyes the God of this World hath blinded. As men, especially as Christian men ours had need to be enlightened.
3. And yet more particularly as University-men if younger, it's the age in which we use to learn other things, and why should we not then begin to learn Christ in this morning of our lives, which, if a friend to the Muses, should not be a Stranger to Christ. Perge & propera, ne tibi accidat ut, senex discas. It's ill beginning to learn then, but then better than never. At least let the old man when his sight grows dim begin to put on his Spectacles; and if it were no shame to some of the Philosophers in old age to go to School to learn that which they had not before studied, let it not be deemed a disparagement to the gravest, even then to become Scholars to Christ, with the ancient is wisdom, saith Job Cap. 12. 12. but no saving wisdom unless they truly know Christ, and Multitude of years should teach wisdom saith Elihu. Job 32. 7. and no shame even then to learn wisdom, especially this we now speak of. But whether young, and so have but few years past, or old and so have but few behind to number, it concerns us all so to number them, that both sorts apply our hearts to wisdom. Psal. 90. 12. whether young or old, as University men, as learned men it especially concerns us (as such) to learn Christ, that we may be made wise to salvation: for is it not pity that they who know so much of other things should know so little of Jesus Christ? to be among those great wise men of the world. Psal. 2. 10. and yet for want of kissing the Son to perish from the way, v. 12. periti but perituri: a thousand pities that such rare polished pieces, such curious carved Mercurial Statues should have their end to be burnt in the fire that never goeth out.
But I hope better things of you, and things that accompany salvation; that your other learning will be an introduction to lead you as the Star did the wise men to Christ. Matth. 2. an under-step to lift up your desires and endeavors to this 〈 in non-Latin alphabet 〉 , this eminently transcendent knowledge of Christ Jesus our Lord.
1. (From what hath been before said) Be humble if you would be wise, and learn to know your selves, if indeed you would [Serm. III] ever know Christ. The Laodicean Angel, when he thought and said he was rich, was poor and blind, and stood in need of Christ's eye-salve. Revel. 3. 17, 18. By not knowing the plague of our own heart we come not acquainted with the Physician. But by being sensible of our own darkness we come better to see how marvelous the light of the Sun of righteousness is, that can illuminate it. The knowing of our own vast emptiness helps us to know the infinite fullness of Christ that can fill it. Thus the Lord filleth the hungry with good things, but the rich he sends empty away. Luke 1. 53. In a broken glass you cannot so well see your own face, but in a broken heart you may best see the face of Christ.
2. Take heed of grieving the spirit of Christ; for though there be a spirit in man, yet it's the inspiration of the Almighty that gives understanding in other things. Nor is it any other than the spirit of Christ, who is a spirit of wisdom and Revelation in the things of Christ. Eph. 1. 17, 18. Now whilst thou dealest kindly with thy friend, he will unbosom himself to thee. and Turn you at my reproofs, and I will pour out my spirit unto you, and will make known my words unto you saith Wisdom. Pro. 1. 23. But how can that Spirit breath which we stifle? If thy friend, when offended with thee will not speak, then wonder not if thy Comforter grieved by thee be silent.
3. Solomon supplies us with a third help. Prov. 13. 20. where he saith, He that walketh with wife men shall be wise, but a companion of fools shall be destroyed. A fruitful conversing with them that are acquainted with Christ by what we shall both see of him in them and hear from them is a great advantage to our better knowing of him. As in Universities there is an air of learning, and in them Colleges and Societies founded and erected, that by the Conferences and Lectures of learned men we might gain more knowledge in several Arts and Faculties, or at least with more speed than by our own studies; so in the Church of God where he is so much known. Psal. 76. 1. in that School of Christ the Communion of Saints; if rightly ordered and improved, there is a strong breathing of the spirit, where, by others knowledge and experiences conferred and communicated, we may come to know much more of him than (it may be) we should ever have done by our own. Thus the wise-men of the East, that they might prove yet wiser, come to Jerusalem to inquire of him. Matth. 2. 1, 2. and the Spouse asks the Daughters of Jerusalem of him when she is at a loss for him. Cant. 5. 8. and he himself when his Parents had lost him, was found amongst the Doctors, hearing them and asking them questions. Luke 2. 46. It's not a little that he gains who hears much and asks oft, and that not only of Doctors or others of the highest Form, but even of Punies in the School of Christ; for if we be sent to learn of the Ant. Prov. 6. 6. and other inferior Creatures. Job 12. 7, 8. then a mighty Apollos may profit by an Aquila and Priscillae's instruction, and the poor Country-man's Conference may help on learned Junius his Conversion. You know who said it, 〈 in non-Latin alphabet 〉 . He is a wise man that can learn something of every man: and there is no such Idiot amongst all those that are made wise to salvation, but in something or other by what he is, saith, or doth, the ablest Christian may learn. Saepe olitor, &c. Agur saith, there are four things that are little upon the earth, and yet very wise, and none of so little esteem in the Church, but may teach the best of us wisdom. The little finger may in some posture reach that which the greatest cannot. If thou wouldst be rich, thou wouldst receive a Jewel from a weak hand, and therefore if either thou beest wise or wouldst be wise, Converse with them that are made wise to salvation, with them most, of whom we may gain most, even with the poorest and meanest, because there's none, of whom thou mayest not learn something.
4. Nay learn by teaching, and get by giving, for that's one way better to see and know Christ and ourselves, by showing and holding him out to others. The Master while he teacheth his Scholar improves himself. It's so in the nature of the thing; but over and besides by reason of God's Blessing. As the Nurses Breasts grow bigger and fuller by giving suck, and we use to feed them well that our Children might fare the better.
And therefore.
1. In private converse let all Christians be imparting something of their knowledge of Christ, that they may receive it back again with advantage. Here 〈 in non-Latin alphabet 〉 , is a Christians commutative justice. In this kind to lend, that we may have our own with interest is honest usury. At such meetings when everyone brings his Symbol, all are feasted, and he that invites and entertains others is himself a gainer. It's but putting a little water into the Pump that brings up more. When we are most free and communicative, we drive the best trade; are never more helped of God than when we help our Brethren, 〈 in non-Latin alphabet 〉 . Prov. 11. 25. holds as true in spirituals as temporals. The liberal soul shall be made fat, and he that watereth, shall be also watered himself.
2. In public administrations let such as God hath fitted and called, as they are more desirous to know, be more careful to preach Jesus Christ. They have his promise for their encouragement 〈 in non-Latin alphabet 〉 . They that are wise, or (rather) that make others wise, shall (themselves) understand.
And therefore although I am very far from either countenancing the Lay-Preachers of our days, who pretending most to the knowledge of Christ, are such Ministers of the spirit that they have all good letters in abomination.
Or, from hastening others that are of themselves too hasty to fly from the University before they be fledg'd, whom not God's call but their own self-conceit and oftentimes penury makes Preachers, and speak Paul's words, but far from his meaning, Necessity is laid upon me, and woe to me if I preach not the Gospel.
Or, from the least undervaluing of the Blessed Advantages which by continuance in the University, such as wait for a call from God, do in the mean time enjoy of storing up knowledge as of other things, so especially of Jesus Christ, that when called forth, like good Scribes instructed unto the Kingdom of Heaven, they may bring out of their treasure things both new and old. Matth. 13. 52.
Yet are we not to stand here all the day idle and scarce at the eleventh hour go into Christ's Vineyard. Though we should be Concha, not Canalis, yet not mean while let the water corrupt in the Cistern, and the well-fitted weapon rust for want of using, and all upon pretence of furnishing ourselves with a greater measure of knowledge.
But God forbid that we should be able to learn to know Christ only in the University. The Ministers of Christ in this kind have also their advantages in the Country.
1. They there meet with many exercises and afflictions, which whilst here in the nest many of us are not exposed to, and so vexatio dat intellectum, 〈 in non-Latin alphabet 〉 , that some could then say with Ignatius, 〈 in non-Latin alphabet 〉 , whatever I learnt before, I began then to be Christ's Disciple.
2. Thereby they are the more driven very near to God in Prayers and it is the Key of this Treasury: and hence come to more near views in those nearer approaches.
3. They have there much to do with men's Souls and Consciences, which much advantageth their experience, and advanceth their skill in that spiritual Anatomy.
4. They have in that their great work (for which none is sufficient) frequent occasions of seeing and acknowledging their great weakness and emptiness, and thereby an advantage of discovering Christ's greater strength and fullness.
5. And lastly (to return to the thing in hand) they are engaged in teaching of others, and thereby Christ is engaged to teach them, as Paul was therefore comforted of God, that with those consolations he might better comfort his people. 2 Cor. 1. 4.
Teach that you may learn.
But study that you may do both, for however nowadays every fool will be babbling, yet unstudied men are but bad learners, and worse Teachers. For wisdom must be searched and digged for as silver. Prov. 2. 4. and although our poring, of itself, will not find out such a treasure, yet God is ready to show it when we are earnest to seek it. Philip was sent to preach Christ to the Eunuch when he was at his Book. Act 8. 26, 28. and when Mary is weeping and seeking, Christ appears to her, John 20. 13, 14, 15. Seek therefore if you would find; and study Christ if you would know him, view him as you use to do him whom you would know, and as the stung man did the brazen serpent.
Many have laid down Rules for your better profiting in other studies. Give me leave to point at a few directions for the more sure attaining to this excellent knowledge in your studying of Christ.
1. Lay aside all vain and unlawful studies which do not only take up the time, which should be better spent in the studying of Christ, but do so either entangle or debase the Soul, that they keep out the light of the sun of Righteousness. Such are
1. All black Arts, which the Children of light have no insight into. The sun of Righteousness its beams, when they break out, burn such books. It's no right course by digging in Hell to find the way to Heaven, or to have acquaintance with Christ by having (as you are wont to call it) a Familiar.
2. All Arts of Love, all profane and lascivious speculations, and studying of such Books which are incentives of Lust, and by which the Student becomes ingeniosissime nequam; a snare which youth is frequently taken with; and it were well if some that were more gtown up were wholly freed from. But this is one kind of having fellowship with the unfruitful works of darkness: and which leads off from acquaintance with Christ. For the Books which for the present we read are wont to leave a tincture and impression upon the spirit of the Reader, especially if his judgment be weak, as ours in younger years are not very strong. And of this make this trial, whether when you have been greedy in reading such Books you have thereby any great mind to read the Bible. I am sure that when you have been seriously reading it, you will have as little delight in reading them, as Paul had in the thorn in his flesh, when he had before been caught up to Paradise, as Jerome saith, Ama scientiam scripturarum, & vitia carnis non amabis.
3. All vain and idle studies, such were those sciences falsely so called. 1 Tim. 6. 20. about Genealogies and questions, and those old Wives Fables in the Apostles times, answerable to which are our Romanza's, too many of our silly Pamphlets, and (let none be displeased if I add) not a few of our Critics minutiae and argutiae, no better than as Elian called some of the great Artists pretty little curious knacks, 〈 in non-Latin alphabet 〉 , which shallow and light heads take up as Jet doth straws instead of what is more solid and substantial like Solomon 's, 〈 in non-Latin alphabet 〉 . Prov. 21. 6. a vanity tossed to and fro of them that seek death, very feathers which we break our arm with, by throwing them with our whole might, make our spirits vain if not profane, and so far from helping us to this, 〈 in non-Latin alphabet 〉 , this substantial knowledge of Christ, that many of the plainest and strongest Scripture-proofs of the Doctrine of Christ are attempted to be evaded and enervated by these bold Criticisms.
4. All over-bold and curious prying into the Ark of God's secrets, measuring his Counsels by our thoughts, and his wisdom in them by our reason which instead of studying to know Christ hath stretched many men's wits into wild and tedious disputes, and quite cracked others brains into blasphemy and distraction; as men grow mad having their eyes long set open against the Sun. This tree of knowledge, a forbidden fruit, which yet we have an itch and licorice appetite after, whilst by being thankfully content with what God in Scripture reveals of Christ and his will, we should be wise to sobriety. Rom. 12. 3. But for God's secrets, Eorum fides salutem affert, Periculum Inquisitio, as Hesychius speaks. To which let me add that of Scaliger. Nescire velle, quae magister maximus te scire non vult, erudita inscitia est.
1. Let this be the first Caveat in our learning to know Christ, that we lay aside these and such like studies that either in their own nature estrange us from him, or at least as we handle the matter hinder us in our search after him.
2. Let the second Caveat be this, that as to this end, we must lay aside all unlawful studies, so we must take heed that we do not overdo in our studies that are lawful. Not that I would have you study them less: but Christ more. Nor them so much as Christ less.
And this.
1. Either for time, in spending it so wholly on them that there's none left for those duties in which we should more immediately acquaint ourselves with Christ. Many a close student who hath stinted himself to study so many hours a day, hath (it may be) forgotten to put into the account one half hour to pray and read the Scripture, which is such a leaning to our own understanding, that we acknowledge not God. Prov. 3. 5, 6. a proud Atheistical self sufficiency, as though of themselves they could study it out by their own Candle, whilst they shut their window against the light of Heaven. Which therefore God may justly so blast and cross, as that
Either they never come to attain that knowledge they are so eager upon: they had no knowledge that called not upon God. Psal. 14. 4. Such hardest Students have not always proved the best Scholars, but have only studied themselves blind, and put out their Eyes by their own Candle light:
Or, if often they prove Scholars, it's as often that of all others they are furthest off from being Christ's Disciples. It hath been no news in the World both in present and former times to find greatest Scholars greatest Atheists. The wisest of the World by their wisdom knew not God. 1 Cor. 1. 21. The Creature terminated their sight which should have been a transparent glass, in and through which they should have seen God, and so by poring on it they lost him, even there, where he was to be found, when our other studies so wholly take up our time, that our addresses to Christ are either wholly excluded or curtailed, he who is thereby so much undervalued cannot but be very much offended. It's a sad story that you read of Origen, who in his Lamentation confesseth that he fell into Satan's Snare by his not saying out his Prayers. Do not therefore so over-study other matters that Christ be wronged in point of time.
2. Nor in point of intention of mind and heart by being eager on them, but remiss toward him, wearing out the body, and beating our brains in boulting out some nice subtlety or knotty difficulty in other Arts, and mean while never know what Paul 's 〈 in non-Latin alphabet 〉 in the fourteenth verse of this Chapter means, never acquainted with that giving all diligence which the Apostle Peter calls for in clearing up our interest in Christ, and making our Calling and Election sure. Solomon indeed would have thee whatever (in thy ordinary calling) thy hand finds to do that thou do it, 〈 in non-Latin alphabet 〉 with thy might, but 〈 in non-Latin alphabet 〉 . All thy might Moses would have thee reserve for God as his due. Deut. 6. 5. Such Holocausts are God's Royalty only. Such an one David offered to God. 2 Sam. 6. 14. where it's said, that 〈 in non-Latin alphabet 〉 and v. 16. 〈 in non-Latin alphabet 〉 , words that both in their rise signify strength, and duplicated words to express his double diligence and earnestness, putting out all his strength, when it is before the Lord, according to the Apostles general injunction, though we should not be slothful in any other service, yet we should be then especially fervent in spirit, when it is in serving the Lord. Rom. 12. 12. This 〈 in non-Latin alphabet 〉 , might justly challenge an 〈 in non-Latin alphabet 〉 in our diligence, to be as much more intent in studying of him, as the contemplation and knowledge of him exceeds both in its sublime excellency and profitableness all other speculations. However it would be well if we did study Christ but as hard as many a close student doth other Arts and Authors. But to devour them without any hungering appetite after him is a 〈 in non-Latin alphabet 〉 , a false appetite, is extreme unworthy and ill in itself, and shows that we are very ill affected.
For our better help herein, to these Caveats let me add these 3. directions.
1. Study other Books, but especially the Scriptures, for they are they which testify of me, saith our Savior. John 5. 39. other Authors may afford thee some light: but it's the law of God that issues forth the light of life to convert the soul. Psal. 19. 7. other Books may help to make us wise for the World, but the Scriptures only wise to salvation. 2 Tim. 3. 15. David was a very wise man; but he acknowledgeth himself beholden to God's Testimonies for it. Psal. 119. 98, 99. and Solomon, who is accounted the wisest, sends us to his Books for it. Prov. 1. 1. to 6. he saith, it must be digged for. Prov. 2. 4. but the Scripture is the field which you must dig in, if ever you find this Pearl. Matth. 13. 44. His was too bold a word when he added. Non in flour Patrum aut Carie Scholasticorum: for whatever rotten stuff there may be in some of the latter, yet I am sure there is much of Christ to be found in the former. But yet as I would not have Abulensis dispute so long as to forget his Creed, so nor other greatest Students in their well-furnished Libraries to want a Bible, as (they say) some have; or to study either Fathers or Schoolmen more than the Scriptures as it may be too many do. One said, that Aristotle's Ethics was the Schoolmans Body of Divinity. How truly I say not; but it's too true, that time was when skill in a Romish Missal, and some old Liturgy was more in request than readiness in the Scripture: but sure Christ was less known both then and now too, when by our Anti-Scripturists their spirit (not God's) is so cried up that the Scriptures are decried, and H. N. his blasphemy revived, with whom to be Scripture-learned, is a terminus minuens, or title of disgrace. But for us that would not be so over-wise, but wise to sobriety and salvation, as the wise men had their Star, Matth. 2. so let the holy Scriptures be ever ours to lead us to Christ.
And for this purpose let us be careful and conscionable in a constant reading of them, as also in a diligent attendance upon the Ministry of them. For wisdom is by instruction. Prov. 1. 3. Asaph was in a mist, till he got into the Sanctuary to know his way. Psal. 73. 16, 17. and the Spouse is directed to the Shepherds Tents if she would find her beloved. Cant. 1. 8. And this though we be never so able and wise. For wisdoms Proclamation is not only who so is simple, and he that wanteth understanding, let him turn in hither, as Prov. 9. 4. But Hear my words, O ye wise, and hearken unto me ye men of understanding. Job 34. 2, 10. The wisest may hear and increase knowledge. Prov. 1. 5. 9. 9. especially in the knowledge of Jesus Christ, the oldest and wisest may yet live and learn, it being the fault of those foolish women, not that they were always learning but that they never took out their Lesson in coming to the knowledge of the truth. 2 Tim. 3. 7. learn out of Scripture though we ourselves be never so learned.
And this even of those that are weak and it may be in respect of ourselves unlearned, who yet in some things may be better informed and experienced. Thou who in a strange place whilst sometimes ask and learn the way of a simple man or a young Child, disdain not to learn more of Christ of the simplest, though thou beest a man of God, yet herein according to that in the Prophet, let even a Child lead thee. Thus study other things, but the Scriptures most.
2. Study much but pray more: for this wisdom must be got by asking, James 1. 5. as it must be digged for. Prov. 2. 4. so it must be cried after v. 3. 〈 in non-Latin alphabet 〉 . Thou must give, or (as some render it) consecrate thy voice in loudest cries and earnestess prayers for such a Boon. Solomon the wisest man that ever was came to it this way, 1 King 3. 9. And David that was little short of him, at least in this part of Divinest Learning: (Psal. 119. 98, 99, 100.) yet how often in that and other Psalms doth he pray and beg for teaching! Daniel must not lie groveling. Dan. 8. 18, 19, 10. 9. but Zechariah must look up. Zech. 1. 18. and Ezekiel must be lifted up. Ezek. 8. 3. 40. 2. if he would see a Vision, and John must come up to Heaven if he would have a Revelation. Revel. 4. 1. Brightman prayed much when he commented on that Book, and I believe they that pray most have most of Christ revealed to them. All here is not gotten by poring on a Book, but more by looking upward.
God is the Father of lights. James 1. 17. Christ the true light. John 1. 9. 8. 12. (Ille lux, nos lumina dicimur, ut oculi lumina) and the Holy Ghost is the spirit of wisdom and Revelation. Ephes. 1. 17. It's he that sometimes blinds and hides, and that can alone open. Luke 24. 45. and enlighten. We want it, and it's in his hand alone to give it. And therefore because it can neither be wrested, or bought, it must be prayed out of it. Study much, but pray more.
3. Lastly, Study well, but live better. And that's the best course to know most of Christ in a saving way. Aristotle could say, 〈 in non-Latin alphabet 〉 . In foul water you cannot see your own face; nor the face of Christ in a foul Conscience. The Sons of Belial knew not God. 1 Sam. 2. 12. nor do they desire it. Job 21. 14. nor shall the wicked understand. Dan. 12. 10. and so they leave off to be wise and to do good together. Psal. 36. 3. but as in one place its said, Nisi credideritis non intelligetis, so in another its added, Nos credidimus, & cognovimus, we know by believing, and as Jonathan did, we see by tasting (1 Sam. 14. 29.) Psal. 34. 8. And so knowledge and sense are joined together. Phil. 1. 9. Non enim haec lectio docet, sed unctio, non litera, sed spiritus, non Eruditio, sed exercitatio, saith Bernard. The Romans were filled with goodness and knowledge together. Rom. 15. 14. And therefore would we know Christ?
1. First, make sure to be in Christ (as in the Text Christ Jesus my Lord) we are in him, and then we have understanding, 1 John 5. 20. when in the light, then enlightened, when betrothed to him, its then promised that we shall know him. Hos. 2. 20.
2. When once in him, endeavor with all Care and Conscience to walk on in the fear of His Name, in obedience to his Will, in a course of Holiness and Righteousness before him, and that's the best and nearest way yet further to know him.
Fear in Nature is one of the most quick and apprehensive affections; and the Prophet saith of Christ Himself, that he was of quick understanding in the fear of the Lord. How oft in Scripture is it called the Beginning of Wisdom? as both having the promise of it. Psal. 25. 12, 14. and being ever careful and solicitous in using and improving all the means of it. And where God's promise and our endeavor meet, something is ever made of it.
For Obedience. Keep and do, for this is your wisdom and understanding saith Moses. Deut. 4. 6, 7. and if a man will do, he shall know saith our Savior. John 7. 17. Here, as in other things, we learn by practicing, and come to know by doing. Let not our Scholars be like the Athenians, of whom its said, Scire quidem quid deceat, sed negligere. For Theologia vita est; non scientia. They knew righteousness, in whose heart was the Law. Isa. 51. 7. for Lex Lux, and therefore where that light is, there will be the less darkness.
For Holiness, Piety, and Purity, you may please to hear what St. Austin saith whatever is in the World, yet for the City of God, In hâc nulla est hominis sapientia, nisi Pietas. Piety there is the best Policy. I know you will believe our Savior when he saith, Blessed are the pure in heart, for they shall see God. Matth. 5. 8. And so Aquinas, you know, makes the Donum Intellectûs to answer to this fifth Beatitude.
And lastly for righteousness. The secret of the Lord is with the Righteous saith Solomon. Prov. 3. 32. Seminate justitiam, & illuminate vobis lumen scientiae. So the LXX. would make the Prophet speak. Hos. 10. 12. As light is sown for the Righteous, so the light of this saving knowledge of Christ is sown in a way of righteousness. So David ends his Psalm and I my Sermon. Psal. 17. ult. As for me I shall behold thy face in righteousness, I shall be satisfied, when I awake, with thy likeness.
And thus the Eminency of this saving Knowledge of Christ should raise up our hearts in the use of these means to endeavor after it.
NAY to account all else as loss in Comparison of it.
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, 〈 in non-Latin alphabet 〉 . 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 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 vapor, 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. 〈 in non-Latin alphabet 〉 ] 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 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 I account] upon his serious and diligent casting up the account. He sets this down at the foot of it. 〈 in non-Latin alphabet 〉 . Non dubito; Duco, Judico. An Act of his deliberate judgment which he made no doubt of, but was clearly led on to, and was fully settled in.
3. 〈 in non-Latin alphabet 〉 , 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 Universalis, 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 itself, and therefore he calls them
4. 〈 in non-Latin alphabet 〉 loss in the very abstract, (in which is no gain, and so 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 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 befall 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 〈 in non-Latin alphabet 〉 he adds 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 . I list not read a Greek Lecture upon the word, or to spend time in telling you what Grammarians say of it. Some rendering it Quisquiliae, some Retrimenta, some Stercora, some 〈 in non-Latin alphabet 〉 , fit for those Dogs, v. 2. (as Zanchi) 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. And yet such doth the Apostle account all things in comparison of Christ. They are 〈 in non-Latin alphabet 〉 , loss, dung. To which he opposeth two expressions, in the
6th. Place, holding forth Christ's comparative incomparable worth, and his answerable estimate and valuation of it in his 〈 in non-Latin alphabet 〉 : and 〈 in non-Latin alphabet 〉 . An 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 , other things base dung; but there's an 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , yea but v. 7. to an 〈 in non-Latin alphabet 〉 , quin etiam certe, yea but verily in this verse, not veruntamen, as the vulgar, which is corrigentis, but qui nimo, quod est amplificantis; He is risen to a greater certainty and setledness of resolution.
2. From an 〈 in non-Latin alphabet 〉 , v. 7. those things to a 〈 in non-Latin alphabet 〉 , the indefinite is proved an Universal. Those things are proved All things.
3. From an 〈 in non-Latin alphabet 〉 (in the 7th verse) in the time past to an 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 to an 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 to an 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , 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 stripped of all these would have cried out with Micah. Judge. 18. 24. Ye have taken amay my God's 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. 〈 in non-Latin alphabet 〉 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 laboring 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 Zanchi upon the Text, which he sufficiently makes out to be here included, both from the universal 〈 in non-Latin alphabet 〉 , as being intended to express more than was before expressed in his moral unblameableness and zeal before Conversion, and from the present tense 〈 in non-Latin alphabet 〉 , now that he is converted he judgeth so of all that he was and is. 〈 in non-Latin alphabet 〉 , as Chrysostom. And he further explains himself on the ninth verse following, that in this 〈 in non-Latin alphabet 〉 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 show. But what? are these to be accounted 〈 in non-Latin alphabet 〉 ? Bellarmine here cries out of our blasphemy. 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 cracked 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 God's Ordinances: nor instead of his former unblameable carriage proved debauched and scandalous, as many of our high pretenders to Gospel-Perfection do nowadays. 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, 〈 in non-Latin alphabet 〉 (as the Greek Fathers speak) he undervalues them in comparison with Christ, 〈 in non-Latin alphabet 〉 , he as it were coutemns the less in comparison of the greater, 〈 in non-Latin alphabet 〉 , as Theodoret expresseth it. In compare with Christ the Bread of Life, all else are but 〈 in non-Latin alphabet 〉
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, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 he includes (and as Chrysostom 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 Silicia, no mean City, so himself of no mean esteem and accomplishments, 〈 in non-Latin alphabet 〉 , one of the most exquisite sect. Act. 26. 5. and in it a prime Scholar, and of the highest form, 〈 in non-Latin alphabet 〉 . 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 Porphyry pity 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 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 Justification, 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 virtues and performances. Or 5. Even best good works and inherent graces: All in themselves good and may be enjoyed, 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.
〈 in non-Latin alphabet 〉 , 1 Cor. 6. 3, 4. 〈 in non-Latin alphabet 〉 . 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, Honor, and the repute of great place, learning, wisdom, ease, liberty, health, life itself. Of all which all that I have now to do is to show.
- 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 Christ's sake his profit was lost, whilst he served him in much Poverty, Hunger and thirst, cold and nakedness, that he was fain to send from Rome as far as to Ephesus 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 Christ's sake he took pleasure in infirmities. And as for honor 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 dunghill 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, 〈 in non-Latin alphabet 〉 . 1 Pet. 2. 7. To you, to all you that believe he is precious, or, as the word 〈 in non-Latin alphabet 〉 imports, the price itself, 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 prove a Cordial to the Spouse sick of love, as long as she met not 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, that Abraham left all; Isaac and Jacob, and the other Patriarchs proved Pilgrims, that Moses so undervalued the Court, Honor, 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 precious Box of Spikenard broken, and none but a Judas accounted it too costly to anoint even the feet of the anointed Messiah. What an honor 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 〈 in non-Latin alphabet 〉 . 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 rendereth 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 threatened 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 Savior in that other.
Its our Crown of Rejoicing 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 was not, but for Covetousness, &c. is now so immovably fixed on Christ, that then at least it overlooks all else, and eyeth him only.
As Statius of himself, when invited to Domitians Feast. It was 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 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 Savior. And, as Elisha when (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 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 hungering 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, sour stuff are all the Earths sweets to the least taste 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 mere 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, Christ's 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 fullness in Christ? 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 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 desirable 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 Christ's 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 God's 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 itself 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 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 show us any good? and so, like the Be 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 Ephratah, 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. 〈 in non-Latin alphabet 〉 , 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 last —Stat magni nominis umbra. Vanity even when consistent. Psal. 39. 5. But the worst is, the shadow will not stand still, but proveth 〈 in non-Latin alphabet 〉 Psal. 102. 11. a shadow that decliueth; a fashion that passeth away, the noise ceaseth; the sandy foundation sinketh, the grass of itself withereth, if not before cut down. But Blessed be God that his word endureth forever, that Jesus Christ is that 〈 in non-Latin alphabet 〉 . Prov. 8. 21. solid and substantial for the present, and over and besides, yesterday, and today, and the same forever. Hebr. 13. 8. A Precious tried Corner-stone, 〈 in non-Latin alphabet 〉 , founded, founded, 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 threatened the over-flowing and washing away of all other high Towers and refuges of lies, to which is opposed this immovable foundation of this rock of ages, (that stone before whom the Iron and Brass, Silver and Gold, the most solid and massy metals 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. 〈 in non-Latin alphabet 〉 , said Stilpo. For 〈 in non-Latin alphabet 〉 the Christian writes, 〈 in non-Latin alphabet 〉 , and so makes both the sense and sentence more complete and perfect. And then (as the Prophet querieth) will a man leave the snow of Lebanon that cometh from the rock of the field, or shall these 〈 in non-Latin alphabet 〉 , these cool flowing (ever-flowing) waters be forsaken? Let others sit down by their fading Brooks: but let me ever drink 〈 in non-Latin alphabet 〉 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-wandering here, till we be at last filled with Canaan's 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 his worst Enemies: which a Cain and a Judas may have with God's Curse here, and (with the rich man in the Gospel) fry in Hell forever 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 Solomon's, but even 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 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , is good and doth good; and makes all those good whom he bestoweth Christ upon, by him alone quieting their minds, rejoicing their hearts, enriching, 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 endured more for us, than all the whole World either would or could; satisfied Divine 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 Savior?
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 mar'd more than any man's, Isa. 52. 14. is to this day slighted more than anything else. This was the stone which the builders once rejected. And so still, whilst we are building our Babels of Riches, Honor, and Preferment upon the Earth, and find that this stone will not square with those buildings, we choose rather to reject him than ruin them. Some more moderate deal with Christ, as Boaz his Kinsman with Ruth, would be content to have her, but not upon such terms as to mar their inheritance. Others more profane and malicious, will kill the Son that they may have the inheritance, do not 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 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 prize Christ at: either simply slighting him, or comparatively undervaluing him. The common mixed multitude (still, as of old) whilst they long for Onions and garlic, account this Heavenly Manna but light food: with those brutish Gadarenes, preferring their Swine before their Savior, thereby expressing themselves more Swinish than their Hogs, as in Luther's fable, when the Lion entertained 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, Arians, Socinians, blaspheme Christ: Malicious, Profane, Worldly Sinners, fleight and oppose him, as he is King, Lawgiver, Judge, in his word, ways, grace and servants.
You will say, this is a strange argument to persuade 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 honoring 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 honor. 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 crucify 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. 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 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 Christ's merit and worth, the Worlds meanness and baseness: and yet the Worldly man's perverse thought and estimate of both. Now, Ex parte subjecti, it's faith that seeth all this, that hath an Eye to see Christ's beauty, and a taste 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 Christ's fullness. 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 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 with him, ask the Spouse, what is thy beloved more than another beloved? She readily answers —Nescis temeraria, nescis. You 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 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 everything, 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 Soudas tells the story of ad vocem 〈 in non-Latin alphabet 〉 .
But with many visible Professors, who, though they say they highly prize him, yet when put to it are very hardly persuaded to deny anything 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 dishonor 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 whilst never live and thrive upon such gains: such miserable exchanges at last will certainly undo thee. It's not 〈 in non-Latin alphabet 〉 , but Gold, and the only pearl of price for very dung, if thou wilt stand to Paul 's estimate. O fools, 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 easy matter: but to say Paul 's words of the Text with Paul 's heart, out of an inward working sense and experience of Christ's 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 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 sloth, so as not to set open the door of our hearts in more busy 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 overlooked and waved, neglected, betrayed in our lives.
But (as he said) is this thy kindness to thy friend? Or (as they) is this your joyous City? Is a Christ so little heeded and thought upon, so much slighted 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 honorable valuations [Use 2] of Christ; and this really manifested when he and anything 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 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 preeminence. 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 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 God's first Commandment in the Law, that we should have no other God's in Competition with him, so it is the first Lesson in the Gospel that we should deny ourselves, yea and comparatively hate father and mother, and whatever is of dearest and highest esteem, yea and 〈 in non-Latin alphabet 〉 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 Savior 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 〈 in non-Latin alphabet 〉 . If we break with Christ for anything, 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 show, that we in all those losses and sufferings would own and make him our God and Savior; and therefore his goodness and faithfulness are engaged for him as plainly to show (if not to all, yet) at least to ourselves, that he is so.
O therefore, that our Eyes were enlightened to see his beauty, and our hearts raised up to a more answerable valuation of his invaluable 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 Christ's 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 tastes 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.
II. All Birth-right-Privileges.
THE second sort of things which he doth particularly name and insist upon, and yet in compare with Christ, most gladly suffereth the loss of, are all his Birth-right-Privileges, which (verse 5.) he thus expresseth,
Circumcised the eighth day: of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews.
And as we have it added 2 Cor. 11. 22.
Of the seed of Abraham.
Which let us a little consider in particular.
1. In that he saith he was Circumcised, he telleth us he was not born of the uncircumcised Gentiles.
2. And because Circumcised the eighth day, that he was not a Proselyte; for they were not circumcised the eighth day, as the Jews were: but when at any time they took upon them the Jewish Religion.
3. He further addeth, that he was of the stock of Israel, which was a further privilege, and preferred him before the Ishmaelites and Edomites, who being of Abraham's and Isaac's Posterity, were Circumcised, as also the Sons of the Proselytes, which were circumcised the eighth day; yet were not born Israelites. And which added much to the nobleness of his birth, in which they much gloried; as being so born in the right and holy line, and of the Church,