Philippians 3:8 – Richard Sibbes

[page 110 of volume 5]

Yea doubtless, and I count all things but loss.

The words contain a kind of correction, as if in few words he had said, All things whatsoever I formerly boasted in, nay, my very privileges, I count them not only ‘dung,’ but I do count them to be ‘loss’ to me; nay, I have suffered the loss of them all in comparison and for Christ my Lord. Yea, I desire to express the earnest intension of my affections by my desire to win him, to know him, to be found in him, and to be conformable to his death.

In general observe,

1. The apostle’s resolution and zeal, his assured certainty, his large heart being not able to express his affection, but by many words, viz., his love of Christ and hate of all outward things whatsoever. Therefore we also in main fundamental points must he resolute, carrying a full sail. As in the truth of the thing there is a certainty, so in us there must be an assured persuasion thereof. For even from these uncertain irresolute hearts comes apostasy. Men being not grounded are carried about with every ‘wind of doctrine,’ and hence also comes different measures of grace in Christians. Some say with Paul, ‘doubtless others are of doubting hearts.’ But the end of the word is ‘to settle us,’ Ephesians 4:13. And though it be never so true, yet if we [do] not believe it: though the foundation be sure, yet if we [do] not build on it, the truth and force of it is not good unto us.

2. In the second place, from the apostle’s example, we are to learn in fundamental truths to be zealous. The apostle speaking of anything that seeks competition with Christ for value, how doth he vilify it, that he hath not words sufficient to press his fervent hatred thereof? For zeal is such an affection as causes a constant hatred against anything that opposes that which we entirely love, even such a hatred as will cause us not to endure to hear of it. And God therefore promiseth Ephraim he shall so abhor idols, as he shall not have to do with them, Hosea 14:8. And indeed a jealous God and a zealous heart do well agree. When we have to do with any one that opposes God in his truth, we are not to be cold, but to be zealously affected.

3. In the third place, we are to learn to be large hearted in expressing our affection we hear to the truth; and therefore we are to be ashamed of our shortness of breath in speaking or meditating of God’s honour and glory and his truth. But particularly from our apostle’s esteem we may learn that God’s children have sanctified and regenerate thoughts and esteems. For with new souls, they have new eyes, new senses, new affections and judgments; what they saw before to be gain, they see now to be loss. Beasts we know conceive not of men’s matters, neither do weak simple men of State matters. That which weak silly men admire, the apostle scorns and condemns. Moses accounted of the afflictions with the children of God more than of the pleasure of Egypt. We may observe this as a mark to know our estates by, What is high in thy esteem? Is honour, riches, pleasure, or the like? Thou are not yet thoroughly sanctified; for if thou wert, thou wouldst have a sanctified judgment.

But some may say, did Paul esteem all things to be loss, yea, his good works?

1. I answer, Good works in their own nature are good: but, weighing them with Christ, as Paul did, they are also dross and dung.

2. Secondly, It teaches us, that we are not righteous, or justified, by any works ceremonial or moral, either before or after our conversion. The papists allege works as meritorious; we contrarily do disclaim them. As to that purpose: ay, say they, you mean ceremonial works; we say no, we mean also moral. For Paul was unblameable as concerning the works of the law, and yet counts them dung. Oh, say they, St Paul moaned those works before his conversion, and not those after his conversion. I answer, Yes; all things in respect of Christ. I do now account them dross and loss. To prove them the fuller: If nothing after conversion be perfect, then cannot they entitle vs to heaven, but all our best works in state of regeneration are imperfect. To prove this, see the examples of David, a man after God’s own heart, Psalm 143:2: ‘None righteous in thy sight, and who can say his heart is clean?’ and Isaiah 64:6: ‘We are all as an unclean thing, and all our righteousness as filthy rags.’

Oh, but Bellarmine says, the prophet speaks this in the person of the wicked. I hope he will not put the prophet into that number; for he saith, ‘we,’ and ‘our;’ and ‘our righteousness,’ not our ill deeds; and ‘all our righteousness.’ Nay, of himself in particular, Isaiah saith as much in Isaiah 6:5. And besides, the wicked do not use to pray, as the whole chapter is to that end. And Daniel also includes himself in his confession, Daniel 9:20. And to prove this by reason: we know that weak and corrupt principles must needs produce imperfect effects. Now the principles of all our motions are evilly affected; our understandings, memories, affections, all are corrupt and weak. Corruptions make combats in all parts of the soul and body: in whatsoever therefore we do, there is flesh and spirit; and their own authors agree hereunto: as Ferus, and Catharen, a cardinal of their own, says there is donata justitia, and inharens (I). When the question is what we must lean to, it must be only on Christ and his righteousness, wherewith from him we are endowed. And a pope of theirs, Adrian the Fourth, saith that all our righteousness is as the reed of Egypt, which will not only fail us if we rest on it, but will pierce our sides. St Cyprian saith also, that he is either superbus or stultus, that says or thinks he is perfect. And good reason, for that which shines in the eyes of man, in God’s esteem is base. ‘In thy sight shall no flesh be justified,’ Romans 3:20. Now there are divers degrees of judgments. In God’s judgment none shall be justified; nor in judgment of law, for in many things we offend all: and for the judgment of the world, what is it if it clear us? Can that acquit us, if God and the law condemns us? and for the judgment of our own consciences, if they be cleared they will condemn us. Yea, the papists are not satisfied in their own consciences for this point. For if there may be a perfect fulfilling of the law in this life, by a man’s own inherent righteousness, why do they teach the doctrine of doubting as necessary to salvation? But however they may argue in schools to maintain this their assertion, yet when death comes, they must fly those shifts, and lay hold only on God’s love.

Some will say, What are the graces of God’s Spirit? Are the sacrifices, the sweet odours, and ornaments of the spouse, are these dung?

I answer, Things admit of one esteem simply considered, and of another comparatively. Stars in the day are not seen, yet in the night are great lights. So works in regard of Christ’s works are not visible, are nothing, but in themselves are good.

Secondly, I say there are two courts: one of justification, another of sanctification. In the court of justification merits are nothing worth, insufficient; but in the court of sanctification, as they are ensigns of a sanctified course, so they are jewels and ornaments.

Obj. But the ignorant papist objects against us, saying that we discourage men from good works, because we do so basely esteem of them.

Ans. I answer, A sick man cannot eat meat, but it breeds humours that strengthens the disease. Shall he therefore forbear all manner of meats? No. For meat strengthens nature, and makes it able to overcome the power of the disease. So by reason of our corruption we have within us, we halt in every good work we put our hand to. Shall we not therefore work at all? Yes. For notwithstanding our weakness, though we merit not any good, yet God, he overlooks the illness of our works, and accepts and rewards the good that is in them, giving us comfort and assurance of our justification, by the sanctified fruits, which, though imperfect, yet are true. To conclude: seeing we cannot have Christ, putting any confidence in outward things, let us labour to get an esteem of the weakness and imperfections that are in them, as also in our persons and actions, that we may hunger after Christ. To this end, daily renew we our repentance and examination of our hearts; and when we do any good, examine what weakness, want of zeal, want of affection or attention hath possessed us in our performances (of praying, hearing, reading the word, and the like), and want of watchfulness in our courses; and then shall we be of St Paul’s mind, all will be naught. And take heed of spiritual pride and conceit of any good in us; for it hinders spiritual comfort from us. Let us meditate of the greatness of God’s love to us, and the infinite reward; and it will make us ashamed of our weak requittance of God’s love to us. Consider the multitude of our sins before the time we were called; and consider of our proneness to spiritual pride; let us by all means abase ourselves. For those that God loves, he will have them vile in their own esteem: for it is his method, first, to beat down, then to raise up. And therefore John, he comes thundering, ‘Hypocrites, generation of vipers!’ Matthew 3:7. Then comes Christ, ‘Blessed are the poor, those that hunger and thirst after righteousness,’ Matthew 5:6; as if only they were blessed that feel their wants. We must disdain any other titles to any good, but only in God’s mercy, and accordingly give the glory of all to him. Thus did the church militant, ‘Not unto us, not unto us, Lord, but to thy name,’ Psalm 115:1; and thus do the church triumphant, Revelation 7:12, ‘Honour, glory, and power be to the Lamb.’ Those that do not thus are no members of the church.

Last of all, Let us take heed of extenuating sin. The papists tell us of divers sins that are venial. Such are surreptitious thoughts, taking of pins, stealing of points,! and the like; these they call venial. But we must know (to admit that sin, as a sin, to be venial, is a contradiction, though God do pardon it; for that is out of his free mercy), these surreptitious stealing motions, that unawares do creep into us, though the Papists do make them of small account, God may punish with his fierce indignation. Moses his anger kept him out of Canaan. Adam his apple cast him out of paradise. Every sin is a breach of the law. The least sin soils us. We must give account of idle words. And the wages of any sin, though never so small, is death, Romans 6:23.

For the excellency of the knowledge of Christ Jesus.

That is, either all things are loss to me, that hinder me from the knowledge of Christ Jesus; or, all things are loss in comparison of Christ Jesus. Wherefore, before we can know Christ as we ought, we must know all other things to be loss; for when we learn to know Christ aright, we then cast those things out of our affections, which would else keep Christ out of our heart. Wherefore it is no wonder that great scholars should be erroneous in many points of religion; for look to their lives, and we shall see them envious and ambitious; they maintain idols in their hearts, they account not those things loss which must be loss, or else they must account Christ loss. Secondly, This knowledge of Christ is an excellent knowledge, better than the Jews, who had all their knowledge shadowed out in ceremonies; but this is unveiled, and therefore Christ said, ‘Blessed are the eyes that see those things that you see,’ Luke 10:23. And as the estate of the church grows more excellent now than before Christ’s coming, and shall be most excellent hereafter in heaven, even so our knowledge doth, and shall grow in its excellent perfection. It is better also than human arts and sciences; not in regard of the author, for all knowledge is from God; but,

First, In regard of the manner of revealing thereof; for whereas we come to the other by the light of nature and reason, this is inspired into us by the Spirit.

Secondly, In regard of the matter of this knowledge, which is far beyond the other, for this teaches the natures and person of Christ, God and man in one person, which may swallow up the thoughts of man. ‘Great is the mystery of godliness,’ 1 Timothy 3:16. In the next place, it teaches us his offices, that he is a king to rule over us and deliver us; a priest to’ make us acceptable to God; a prophet to teach and instruct us. And thirdly, it teaches us the benefit of his offices; exercising them in his state of humiliation and exaltation. Fourthly, it teaches us to know our duties, to entertain him, rest on him, glory in him only, and that all other things are loss in comparison of him.

Thirdly, This knowledge is better than other knowledge, in the effects it hath, it being a transforming knowledge, 2 Corinthians 3:18. It makes glorious, happy, full of comfort, carrying the Spirit with it, which changes us into his similitude, and therefore it is called the ‘word of the Spirit.’

Fourthly, In the fourth place, it is better than other knowledge, in regard of the depth of the knowledge; and therefore called ‘The manifold wisdom of God,’ Ephesians 3:10. That a virgin is a mother; God is become man: this is far above natural reach; and therefore Christ may well be called ‘Wonderful,’ Isaiah 9:6, who being God should be also man, die, rise, and ascend far above all power.

Fifthly, This knowledge is a sweet knowledge, and therefore excellent. It tells us who were miserable and lost; it tells us also of redemption, of a kingdom, of a Saviour. ‘How’ sweet are thy testimonies to my mouth,

Psalm 119:103. And if the promises here be so sweet to us, what shall then the accomplishment of them be to us hereafter!

Sixthly, This knowledge, furthermore, is excellent in regard of the continuance thereof. The knowledge of other things dies with the things; the world must perish, and what use is there then of our skill in the nature thereof? Only this knowledge abideth for ever, working grace, love, heavenly mindedness, and brings us to glory.

In the seventh place, This knowledge of Christ teacheth us to know God aright; his justice in punishing sin, his wisdom and mercy in reconciling us to him, and in willing that Christ should become man and die for us. Neither could we know these things, but by knowing Christ, who is the engraved image of his father.

Eighth, Furthermore, it teaches us to know ourselves, our filthiness, our ignorance, in esteeming triflingly of sins, counting them venial. But great surely must the sore be, that necessarily requires such a salve and such a physician as Christ, and his blood to be shed for the curing thereof.

Ninth, In the next place, this knowledge is altogether sufficient in itself without all other knowledge; and none without this to make a man wise to salvation, both of soul and body; and all men without this are but fools.

Use 1. For use hereof. This improves the shallow conceit men have of divinity; that the knowledge is but shallow; that every man may know it, and that any man may soon have enough thereof. But, alas! St Paul had a large heart, and had more insight into the deep mysteries of this knowledge than such, however they boast; and yet he desires more, and could not pierce the depth thereof; for none ever could do it but Christ Jesus only. Nay, the very angels they desire to pry and look into, and to know more of these deep mysteries, 1 Peter 1:12. It is therefore no shallow knowledge.

Use 2. In the second place, This ought to put us in mind to put apart times, to meditate of the excellency of this knowledge; and to this end we are to empty ourselves of whatsoever fills us. Especially we are to empty us of sin, and of care for the world and the vanities thereof, and the knowledge of them; because both it and they shall all perish; make no excuses of venturing displeasure, or suffering discommodity; true love pretends no delays, nor will endure them. ‘Behold, Lord, half of my goods I do give to the poor, and I do restore to every man his own,’ said Zaccheus, Luke 19:8.

Use 3. In the next place, We must call upon God to open our eyes, that we may see and know his nature, his offices, his benefits, and our duties; to know more distinctly, effectually, and settledly; to see the wonders of his law; that we may be even ravished, when we behold his fulness.

Use 4. We, in the fourth place, are to frequent places where we shall have a fuller knowledge of Christ; such places where the commerce is between Christ and the church. In Song of Songs 5:1, Christ had more love to his church, and wooed her by his gracious promises. She, in the second to the eighth verse, being drowsy, pretends excuses. Hereupon Christ goes away, but leaves a gracious scent of his quickening Spirit, enough to stir her up to seek after her well-beloved that was gone, who, asking after her well-beloved, those whom she inquired of, inquired of her who he was? and upon her description of him, are enamoured with him, and stirred up to seek him also (where by the way mark the benefit of conference), Song of Songs 6:1, and are told that he is gone into his garden to the beds of spices; that is, into the congregation and assembly of his saints. If we will know Christ therefore, we must go into these gardens, where he is ever present, and there will he teach us.

Use 5. And then shall we he stirred up to magnify God’s goodness and mercy, that hath reserved us to these times of knowledge, and this marvellous light, wherein we are more blessed than John, who was the greatest of those born of women. We see more than he saw, Christ our Saviour, already ascended to be our eternal high priest.

My Lord.

This is the end of all our knowledge, to know Christ to be our Lord, for else the devils knew Christ. ‘Paul I know, and Christ I know,’ said he to those conjurors, but he could not know Christ to be his Lord. ‘My Lord.’ Not only for his title that he hath in me, but ‘my Lord,’ for the title I have in him. ‘My beloved is mine, and I am his,’ Song of Songs 2:16. Mine he is, for he made himself mine, by redeeming me and paying the price for me. My head, from whom I receive force and vigour; my husband, my head of eminency. Briefly, ‘my Lord,’ making me his and stirring up in me a love and desire to make him mine, and to rest upon him by faith. In the covenant of grace therefore, there is a mutual consent between God and us. He is ours; we are his by faith to trust on him, and by love to embrace him, which stirs up the whole man to obedience. We may not think that this proceeded from a spiritual pride in the apostle, as though he thought himself the only darling of Christ. No. They are the words of a particular faith and love in the apostle; not excluding others from the like; for every Christian must labour for this faith, that we may know Christ to be our Jesus, our Saviour, which we shall be assured of; for if he makes us his, he will make us to love him, and to say from our hearts, ‘my Lord,’ and my head. His love of us is the cause of our love to him. We love him because he loved us first. His knowledge is the cause of ours; he chose us, and therefore we choose him; and if he loved me when I hated him, surely now I love him, he must needs love me. Again, we shall know that we are Christ’s; for then there will be a likeness of Christ wrought in our hearts. For that Spirit that stirs us up to own Christ, doth ever work the image of Christ in our souls; as a seal it imprints on our soul the image of Christ, in all graces, of love, meekness, heavenly-mindedness, and goodness. If we be the spouse of Christ, we shall represent and shew forth his glory, ‘for the woman is the glory of the man,’ 1 Corinthians 11:7. Else whate’er we boast, we are therein but hypocrites. We must forsake all in regard of Christ.

For whom I have suffered the loss of all things.

Here St Paul confirms his resolution and judgment of the value of Christ above all other things; first, he said he accounted him gain, and all other things loss. Lest men should think these were but brags, he infers he had suffered the loss of all for him, and therefore did so highly esteem of him; and then it was he was for Christ’s sake stripped of all. He was in want, hungry, naked, went in danger of his death often, nay, he willingly suffered the loss of his privileges. He was an apostle, yet not worthy of the name, as he says; and for his care in his office, though he were very diligent, yet by it did he not look to merit. He suffered the loss of all willingly. He wrought this on his heart, to lose all for Christ; which is the duty that a Christian must learn, not to be only patient, but willingly to lose, to part with all. And therefore we are bidden to examine ourselves, to judge and condemn ourselves. And though the Lord hath not called us to the loss of all, yet win thus much of thy mind, as to be prepared for to lose all when we shall he called thereunto, and that in regard thereof, we may say we have parted with all; for in that we part with them in our affections, God beholds it and takes notice thereof, and likes it, and looks for it; and therefore he bids us leave all and follow him; and if we forsake not all, honour, credit, yea, our lives, we cannot be his disciples.

And do count them but dung.

Showing his loathing of them, and that he could not endure the thought of them, but did abhor it as dogs’ vomit, or dogs’ meat, accounting it tit meat for none but such dogs as he spake before of. If therefore we love Christ, there will be a detestation of those things that cross the power of Christ’s merits, in the same degree that we love Christ, and we will express our degree of love of him, by expressing the degree of hatred we bear to other things in comparison of him.

Quest. But why doth the apostle so often inculcate these words?

Ans. To shew the expression of the largeness of his own heart; and thereby to work an impression thereof in the hearts of the Philippians.

2. Secondly, To shew the power of the Spirit, that where it once leads, it leads further and further to a higher degree of love of Christ; that the longer he is loved, the greater will love grow and more fervent, so as the spirit constrains the person where it rules, that he cannot but speak, Acts 4:20.

3. Thirdly, To shew the excellency of the subject. He dwells upon it, that we should think highly of it. Also,

4. Fourthly, To shew the necessity thereof; without which we cannot look for salvation.

5. Fifthly, To shew the difficulty of coming to this esteem of Christ; and to subdue our proud imaginations of our own selves, which, however, it will prove a hard and difficult matter.

6. Lastly, In regard of the Philippians, he knew it would he a difficult matter for them, and therefore he sought out fit words to express the nature of the subject and the truth of his esteem. Thus did the wise man, Ecclesiastes 12:10, 11, who knew that the words of the wise man are as goads. It is our duty to take notice hereof therefore, and to learn in what respect these outward things are good, and to rank them in their right places.

That I may win Christ.

To win Christ, in this place, is to get a more near communion with Christ; a fuller assurance of him, and a larger portion in him. For St Paul had Christ already; and that made him desire a fuller enjoyment of him. Though his heart was not large enough to entertain all Christ, yet he desired to be satisfied with his fulness.

1. First, then, it is here to be granted that Christ is gain, else why should the apostle desire to win him? He is gain, I say, both in himself considered, and having respect to us. In himself considered; for no jewel is comparable to God-man, to a Mediator. He was enriched with all graces that the manhood was capable of. But much more in regard of us; for, first, he is our ‘ransom’ from the wrath of God. Now we know a ransom must be a gainful thing, and of no small price that must satisfy God’s wrath.

2. Secondly, He is not only our ransom, but our purchase; purchasing God’s favour and heaven to us.

3. Thirdly, He is our treasure; for all things for this present life, as also for a better; in him are the treasures of heavenly wisdom; and of his fulness we all receive grace for grace. He is our comfort in trouble, and direction in all our perplexities.

4. Fourthly, He is of that precious virtue, as he turns all to gold; all things are sanctified to us, death, grave, crosses, all which, though we be not freed from, yet he turns them all to work our good.

5. Fifthly, By him toe are made heirs, and have title to all things. He is our Lord; and he that hath given Christ to us, how shall he not with him give us all things, Romans 8:32, so as in all our wants we may boldly come to the throne of grace.

6. Sixthly, We by Christ gain such offices as he himself had. We are kings; we are priests; we are over the greatest of our enemies. No more thralls to lust, or to the world. We may freely offer sacrifice for ourselves and others, in the name of this our high priest.

7. Seventhly, We have communion with all that are good—the angels, the saints, the ministers. They are all ours to defend and pray for us. Had the young rich man this spirit of St Paul, he would have thought it the best bargain that ever he made, though he had parted with all, if he had gotten Christ.

Obj. But it may be said, True, Christ is gain; but what hope is there for us to attain hereunto? It may be as paradise in itself, yet kept from us by a flaming sword.

Ans. 1. I answer, No. This gain may be gotten; which is the thing I propound to speak of. Christ is a treasure in a field. If any one will seek, he may find. We had a Saviour before we were born. He was elected thereunto, and we to gain heaven through him; and he was manifested in the flesh in the fulness of time to encourage us. And Christ our gain calls us to buy ‘without money,’ and invites us that are laden with sin to come to him, Isaiah 55:1; 2 Corinthians 5:20. To this end he appoints men to lay open his riches to allure us.

2. Secondly, We have the Spirit, by which we lay hold on this gain. If we depend on God by prayer for his Spirit, and when we have gotten but a little portion of this gain, it makes our gains increase. To this end he gives us the word and sacraments; and this condemns those that live in the field where this pearl is, and have the ministry to shew them it; and yet they do neglect this so great a jewel. And this ought to stir us up to magnify God’s goodness to us, who hath recovered us, that were the lost sons of a lost father, and keeps us from returning back into our former natural estate.

3. Thirdly, This gain is not to be gotten but at a price. It must be gotten by parting with all outward things, so far as to make them gain to us.

Quest. Ah, but is God thus hard to us, that he will not allow us the enjoyment of the comforts of this life, but we must for them lose Christ?

Ans. I answer, God denies us not our worldly comforts; for Paul had them. But when they come in competition with Christ, for excellency and superiority in esteem, as also when thou art called forth for the confession of the truth, then be at a point to count all, yea, thy life, dross and dung. We must therefore resolve and forecast the worst; and leave not till thou workest this mind within thee, to endure the worst rather than lose peace of conscience.

And therefore we may well conclude from hence, that confidence in Christ and in outward things cannot stand together. We cannot love God and mammon; and therefore, if we part not with the world, look to part with Christ, which we may note against the politicians of our times, that think themselves the only wise men. In their esteem Paul was but a weak man, and knew not how to esteem things. They can trust in God, they hope, and yet provide against the worst. The time will come when they will find they have been made fools indeed; when God will say he knows them not, and their riches shall take their wings and leave them without hope of comfort.

And therefore let us acquaint ourselves with Christ’s value, with the vanity of outward things, and meditate hereon; and at length thou shalt find the same mind in thee that was in St Paul.

In the last place, we may hence observe who they he that have not gained Christ; for are there not many that will not part with a sin, no, though it be a sin that brings no profit or pleasure at all with it, as swearing and blaspheming God’s name? Nay, are there not those that, Judas-like, sell Christ for thirty pieces of money, nay, it may be for less? A goodly price to set heaven, happiness, and their own souls at! Let any man tell them hereof, they will swear you do them open wrong, and be ready to cut your throat for saying so. How far are these from true grace!

4. The fourth and last general observation is, that when we have parted with all, we are to know that we are gainers. For Christ in Mark 10:30 saith— whoso promises are yea and amen—that he shall have a hundredfold in this life; that is, so much content as shall be worth an hundredfold. For when a man’s conscience can tell him, These and these things I parted with, only to obtain peace of conscience, that peace of conscience shall give him more content than the whole world can bring to him. And what can a man desire above content and comfort? It is all we seek for here, which if we have not, all is nothing.

5. Fifthly, He that hath Christ can be no loser; for in him all things are eminently and fundamentally; for he is Lord of all, and what I lose for his sake, if it be good for me, he hath said I shall have it.

Hence we may see therefore the wisest man and the noblest spirit. Who is the wisest man? He that makes the best choice. It is judgment makes a man; not he that hath confused notions swimming in his brain. Now a Christian considers things, lays them together, judges of them duly; he therefore is the wise man. The wicked man he is a fool. He parts with an invaluable pearl for his present delight in a few idle, vain, childish baubles and toys. Who is also the most truly noble-minded? An advised true Christian. He is able to set at nought that for which the world forget God, heaven, soul, and all for. He can despise the pleasures of a court and of a country. His eye is on his soul, on heaven, on the innumerable company of angels, on that presence where is fulness of joy. A wicked man routs in the dirt of this world. ‘See what manner of stones and building are here,’ Mark 13:1. That is their delight, to admire the stage of this world. But had they known this gift of God, this peace of conscience, and the comfort thereof, they would look after another city and foundation, whose builder only is God.

Quest. But how shall we know whether we have made this choice or not?

Ans. I answer, By these signs:

First, If a man accounts of anything, his eye and mind will he on it. If we account Christ as our gain, our hearts will be set on him continually; if he be our treasure, our hearts will be on him.

Secondly, If we have made choice of him, our hearts will joy in him above all things; as he that found the jewel went away rejoicing. ‘Shew me the light of thy countenance; for therein do I delight,’ saith David. Where true belief is, there is joy. Zaccheus, the jailor, and the eunuch, after they were converted, they rejoiced. This makes a covetous man not regard at all what men say of him, for he hath that which they would be glad of. So ought it to be with us; let us he taunted, mocked, flouted at, if we have chosen Christ, all is one. We have other things to comfort us, and our eyes will be upon them.

The third note is, If we can part with anything for Christ, and endure any hard measure, for the sense and assurance we have in Christ Jesus. Many are so far here from as they will not part with the least earthly pleasure for Christ. Such as these, though they say they have peace of conscience, they lie; for they can have no more peace of conscience than they have love to Christ; nor more love than they have an esteem of him above all things.

Fourthly, He that hath made this choice must part with all things whatever he loves, yea, his dearest affections and lusts; for a bird catched, though but by a wing, yet is she as surely the fowler’s as if her whole body were bound; so if we favour or like and embrace but one sin, though we think not thereof, there is a flood of sin comes in at that gate. He that is’ guilty of one sin is guilty of all.

Quest. But the weak Christian will object, Are we not, yea, the best of us, troubled with our personal secret infirmities? What shall then become of us?

Ans. I answer, ‘Fear not.’ For it is true, though the best child of God be thus troubled, yet he pleads against it, he hates it, he undermines it, and strives against it; and thus opposing it, it is not accounted to him by God. But if he forsakes all sin in heart but one, the devil will suffer it and endure it well enough, for he knows he is sure enough.

The fifth note is, That such an one can he content to be at some cost, yea, loss and pains, for the word, for the field wherein this pearl is hid. He that is not of this mind cares not for the word. It is not that men can speak well and commend it; for many will do so, yet afterward make a mock of it, especially being in some company. But he that esteems it once will ever esteem it, and in all company will extol it. Herod, a very we probate, may seem well affected where there is no temptation, or while the word is preached. Can this be a plea to God at the last day, who searcheth and knows thy heart? Many dream they have this when indeed they have nought but the shell. How few can say in truth, I have denied this or that commodity, and refused my profit for Christ’s sake! Those that have done this, let them know they have a most rich gain, and the best gain of all others. They have a universal gain, that will comfort at all times. Riches and honours cannot cure the troubled mind; neither can they deliver in the day of wrath.

Then, in the next place, let them know they have an everlasting gain, that will comfort us for ever and ever. In the last place, such as have won Christ, they have such a gain as makes them that have him truly rich, and noble, and good. Other riches without grace do corrupt us. The image of God is the true and intrinsecal worth. Let this encourage us to labour to got Christ, to attend the means that lay his riches open; and thereby shall our love he so stirred up, and our judgment so sanctified, as we shall be of St Paul’s mind, to account all other things loss in regard of him; and therefore it is no wonder that those that have not the benefit of the means want this esteem.