I Count All Things But Loss
I Count All Things But Loss
Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord. - PHILIPPIANS 3:8
THE apostle, in the preceding verse, having spoken of his privileges in his unconverted state, and told how meanly he thought of them for Christ; doth in this go out with full sail, in running down all things whatsoever, in comparison of Christ. In the words. Consider how things weighed in his esteem. That which was of the greatest weight with him, and was absolutely highest in his esteem, was the excellency of the knowledge of Christ. That is the excellency of the practical knowledge of Christ, saving acquaintance with, and interest in him. Next what was downweighed by it, all things; not only his good works done in his unconverted state, but even these really good, done by the influence of the Holy Ghost. In a word, all things imaginable, without Christ, he counts loss; and in comparison of Christ. We have also his certainty in this matter. He was not in doubt about this reckoning, but with the utmost certainty was come to a point, "Yea, doubtless."
We have a remarkable evidence of a superlative esteem of Christ; namely, that whereas he had suffered the loss of all things for him, on a review thereof, he counted himself no loser, but fully made up, so as he might but win Christ. So much for a general view of the words. More particularly, before we enter on the matter of the text, we shall attend, first, to the apostle's manner; and, secondly, to his grand scope.
I. Let us consider the manner in which the apostle delivers himself upon this great subject. He speaks with openness, with the utmost certainty, and the greatest affection. I shall illustrate these three points in their order.
1. He openly professeth his esteem of Christ above all. He does not deliver this truth in the general, that Christ is to be preferred above all, but lays it out in his own experience, that they might see that he had good reason for what he said. This teaches us, that it becomes the saints openly and avowedly to profess their superlative esteem of Christ. It is not enough to have that esteem of him in the heart, but it should have a vent outwardly. "For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." This confession must be made for the glory of God. One great end of our regeneration and marriage with Christ is, that we may sound forth his praise in the world. "This people," says he, "have I formed for myself, they shall shew forth my praise." If his heart has been opened to receive us, why should our mouths be shut to his praise. We have no more to render, but the calves of our lips. It serves also for the good of others, that they may fall in love with Christ. "I will make thy name to be remembered in all generations, therefore shall the people praise thee for ever." The recommendations which the saints give to Christ have often a good effect. They say that the dropping of the lily begets other lilies, so the saints beget others to Christ, by the dropping of their lives, which have an attractive virtue, 1 Pet. 3:1, 2. The drops of their blood are generative of saints. The blood of the martyrs is the seed of the church. Yea, the very droppings of their mouths for Christ are beneficial, Song 7:9. It is then no part of religion for persons to keep their religion to themselves. There is much hypocritical profession; but we must not hide our love to Christ, if we have any, because of that. We must not be dumb in the cause of Christ and religion, because many give him fair words, and no more. Blessed is that professor, in whom Naphtali's blessing and Joseph's do meet, goodly words, and a fruitful bough.
Let the saints learn then to be more open mouthed for Christ. Let them commend him to others, and commend him from their own experience; first, to their fellow saints, saying, "Come, and hear, all ye that fear God, and I will declare what he hath done for my soul." O! should not Christ's friends be commending their friend one to another. This would be a most seasonable work at this day, in which religion is decaying; and if ever Christ comes again, to the spirits of his people in this land, this neglected work will be revived. O! it would be like a coal of fire, to set love to Christ in motion. Will two cold flints, striking one another, kindle a fire; how much more two, in which there is some fire. "How did our heart burn," said the disciples, "within us, while he talked with us by the way, and while he opened to us the scriptures."
Let them also commend him to strangers, Song 5:9–16. Drop a word for Christ to such, you know not what it may do. Many times a word forgotten by the speaker has been minded, with time and place: by the person to whom it was spoken in Christ's behalf, and has been like seed dropped, that has sprung up sweetly afterwards. O sirs! when we come to a death-bed, and ask ourselves what have we done, what have we spoken for Christ, we will have but a sorry reflection on it, if we do not exert ourselves more in that way than we are like to do.
Let us also speak in his cause and interest in the world. We should do that especially in those things that are opposed in our day; to be sure to hold by the truth of Christ, against all opposition, Mark 8:38. If we esteem one highly, it is natural to take his part, and to do what we can to support his interest and honour; and if Christ have our hearts, he will get our endeavours that way also.
2. The apostle, in the text, expresseth himself with the utmost certainty, "yea, doubtless." He was not halting between two opinions, but goes with full sail, to determine in Christ's favours, upon the competition of any thing whatsoever with him: "Yea, doubtless, and I count all things," &c.
DOCTRINE. In matters of religion, we should labour to be doubtless. We should be at a point, fully resolved, at a full assurance.
This holds in these two things: First, In the truths of religion without us. Secondly, In the truth of religion within us. So Paul was doubtless in these two points. He did not doubt but he so counted and esteemed Christ above all. He as little doubted, but so counting, he counted right.
I. Then we should labour to be doubtless in the truths of religion, especially the main points of religion. "Rooted and built up in him; and stablished in the faith as ye have been taught, abounding therein with thanksgiving." This is necessary,
1. Because, however doubts of these may be our affliction, yet they are our sin also. Satan may be the father of them, indeed; but it is a dark and unbelieving heart which is the womb in which these doubts are conceived, and by whose breasts they are nonrished. It is the filthy mire of a corrupt heart, from which doubts as a thick mist do arise, to darken the light of the truth shining in the word of God.
2. Because these doubts are enemies to faith. It is true, doubting is not altogether inconsistent with faith; namely, with the existence of faith in the soul. May it not be said that true faith is the legs of the soul; doubts are the lameness of these legs, so that though the man may walk with them, yet he walks halting by them. And so far as they are opposite to faith, they are dishonourable to God, and impeach his truth. "He that believeth on the Son of God, hath the witness in himself: be that believeth not God, hath made him a liar; because he believeth not the record that God gave of his Son."
3. Because they are the spring of apostacy and defection from the truth. They first set men a-wavering; they are carried about with every wind of doctrine; they were never truly rooted in the truth; and after they have gone hither and thither in their principles, at last they come, in a time of temptation, to fall off altogether.
Lastly, Because they are enemies to growth in religion. A floating head makes a barren life. Like a tree that never takes with the ground, but is always loose, it cannot bring forth fruit while it is so, Eph. 4:14, 15.
Labour then to be at a point in the truths, especially the main truths of religion. And for this cause,
1. Study the word of truth, which is God's testimony to the truth. "To the law and to the testimony; if they speak not according to this word, it is because there is no truth in them." The word of God is the only foundation of faith. You may take up things upon your own fancy, or the testimony of others, and then hold fast what you have so received. But that is not faith which is not founded on divine testimony. Hence many cannot be said to be doubtless, as to the foundation points of religion, because their belief of them is not founded on the testimony of the word of God having weight with their consciences, hence their belief of them is as a house built on sand.
2. Give up yourself to the teaching of the spirit of truth. Lay your souls down before the Lord, to be taught by his Spirit. "It is written in the prophets, And they shall be all taught of God." When Peter said to Jesus, "Thou art the Christ, the Son of the living God," Jesus said unto him, "Blessed art thou Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." The Spirit of God teaches men experimentally, making them not only to see, but to feel the truth and its power upon their own hearts. He brings them "to obey from the heart that form of doctrine which is delivered unto them." Their souls are cast into the mould of it. And for this cause, there is need of much humility and self-denial, and a readiness to hear what the Lord will say. "The meek will he guide in judgment, and the meek will he teach his way."
Lastly, Walk in the truth. "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." There is a certain harmony betwixt the truths of God, and a tendency in them to holiness of life; so as close walking with God inspires a man with a certain relish, by which he is enabled to discern betwixt truth and error; having his spiritual senses exercised, he judgeth of them, as the mouth tastes meat. We now proceed,
II. To shew that we should labour to be doubtless as to the truth of religion within us, as to the reality of grace, and not satisfy ourselves with a continued uncertainty in that point, whether Christ hath the chief room in our heart or not. We should seek after this certainty, with respect to our personal religion.
1. Because the saints may attain to it. It is promised. "He that hath my commandments," saith Jesus, "and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." It is commanded. "Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall." Again, "Let us draw near with a true heart, in full assurance of faith; having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Not only scripture saints, as David, Hezekiah, Thomas, Peter, Paul, but even many others of lower size have attained it.
2. Because doubts in this case are hurtful. Such doubts are like thistles among corn; though it is possibly not the worst ground on which they grow, yet they are hurtful weeds, and are to be plucked up. Doubts are injurious to God, and spoil him of his praise. They are injurious to the saints themselves, spoiling them of their comfort, strength, and confidence, which they might otherwise have, 2 Peter 1:10. A doubting Christian is always a weak Christian; therefore I will add,
Lastly, The case of our day calls for it. There is so little doubt of our being put to the trial, that we should now be labouring to be doubtless about it. For a doubting Christian is very unfit to act for Christ in a difficult time, and more unfit to suffer for Christ. When we have nothing in the world sure, we should endeavour to have our religion sure. Therefore in suffering or difficult times, the Lord useth to give this assurance to his people, as to Moses, Paul, &c.
DIRECTIONS. 1. Labour to get out of an ill frame, if you would be doubtless as to your state. It is difficult for a man to know in what state he is, when asleep; so in the spiritual state of security, our evidences sleep with us; therefore, awake. Nor can a man judge of his state when in a faint; so in the spiritual faint of desertion, we are not fit to read our evidences, when the light of the Lord's countenance is gone out with us. Nor can a man judge of his state, when stunned with a sore fall: thus also spiritual falls, especially relapses, put a man ont of his spiritual senses. As a man when he is in a thicket of thorns, so are men sometimes in temptations, they are no sooner out, than they are taken hold of again. Wrestle then to get out of entangling temptations.
2. Labour to have a close walk with God. "Herein," says Paul, "do I exercise myself, to have a conscience void of offence towards God and toward men." This hath the promise of assurance. "Whose offereth praise glorifieth me: and to him that ordereth his conversation aright, will I shew the salvation of God." Such a conversation makes conscience our friend, and cherisheth the Spirit, by which we are sealed. "Beloved, if our heart condemn us not, then have we confidence toward God."
3. Attend carefully to the duty of self-examination. "Examine yourselves whether ye be in the faith; prove your ownselves; know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates." God has given us, in his word, marks of the soul's being in Christ, these we should apply.
Lastly, Cry much to God for his Spirit, to teach you to know the things that are freely given to you of God, and for his Spirit "to bear witness with your spirit, that you are his children."
Having thus seen the apostle openly professing his esteem of Christ above all, and expressing himself with the utmost certainty; we go on, thirdly, to observe that the apostle delievers himself here very affectionately, and with an enlarged heart. The more he speaks of Christ, he still riseth the higher. Some things he counted loss, but here all things; not only loss, but dung. Now,
This teacheth us, that the excellency of Christ is a subject that natively fires a gracious heart. It doth this,
1. Because all their hopes are in him. Whatever they have in hand, or in hope, of pardon, peace, joy, assurance, all is built on him as the foundation. "For they are dead, and their life is hid with Christ in God. When Christ, who is their life, shall appear, then shall they also appear with him in glory."
2. Because all their desires are in him. "Whom have I in heaven but thee, and there is none on earth that I desire besides thee." He is to them a satisfying portion, in whom they see enough to satisfy, and to give rest to their spirits.
USE 1. It is a sad sympton when people's spirits are not affected with the preaching of Christ. When people find their hearts touched and affected with the thenderings of the law, but remain unmoved with the still small voice of the gospel. When things relating to the public raise their spirits, and the preaching of Christ is tasteless to them, as the white of an egg; it is the sign either of a dead, or a distempered soul.
2. Let the saints then think, speak, and hear of Christ, as the best way to fire their coldrife hearts and affections. It is by him alone we partake of divine influences; and to his saints, "his name will ever be as ointment poured forth, therefore do the virgins love him." The more the soul thinks on him, the more precious will he be in its eyes; for he is an object that will abide a look.
II. Let us consider the grand scope of the apostle in this verse. It is to shew the incomparable excellence of Christ. Every clause in the text breathes out this. "Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Jesus Christ my Lord."
DOCTRINE. Jesus Christ is an absolutely matchless one. He is a nonsuch. All sheaves must bow to his. The subject of the matchless excellence of Christ, is a subject that can never be exhausted. I shall only drop a few things. There are three ways to prove the transcendent excellence of Christ.
I. By testimony.
II. By real evidence.
III. By comparison.
I. By testimony. Heaven and earth concur to bear witness to the transcendent excellence of Christ. He hath,
1. God's testimony. The Father declares him to be his delight, Isa. 42:1. He gave him to the world as the greatest demonstration of his love, John 3:16. He declared by a voice from heaven, "that he is his Son, in whom he is well pleased;" not only with himself, but with sinners for his sake. This was done with great solemnity, "for lo! the heavens were opened to him, and he saw the Spirit of God descending like a dove, and lighting upon him."
2. The testimony of angels. An angel brought the news of his birth, and an host of them sung for joy at the great event, Luke 2:10–14. In another place, we find thousands of thousands of them, giving their testimony to him, in these words: "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing."
3. The testimony of the saints in heaven, who have got a place among them that stand before the throne. This we may learn from that which is borrowed from their practice, to shew the exercise of the church militant. "They rest not day and night, saying Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. They fall down before him that sitteth upon the throne, and worship him that liveth for ever." They cast their crowns before the throne, saying, "Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are, and were created." Could we have access to them, they would give us that testimony of him which the queen of Sheba gave of Solomon. "Behold the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard. Happy are thy men; happy are these thy servants, which stand continually before thee, and hear thy wisdom."
4. The testimony of the saints on earth, who concur in this, that he is a matchless one. "Thou art fairer," say they, "than the children of men; grace is poured into thy lips: therefore God hath blessed thee for ever." Says Asaph, "Whom have I in heaven but thee, and there is none upon earth that I desire besides thee." Says Solomon, "For wisdom is better than rubies; and all the things that may be desired, are not to be compared to it." But why should we stand upon particulars, all have given a real testimony, in joining with Paul, in the text. They know him, and therefore their testimony is to be regarded.
5. His very enemies bear testimony to him. We hear them say, Never man spake like this man.
All that profess his name, give him that testimony, though, alas! many of them, indeed, prefer others to him.
II. By real evidence, whereof take these following:
1. He is God. "He is the true God, and eternal life;" therefore his excellence is infinite. "In him dwelleth all the fulness of the Godhead bodily." "He is the brightness of his Father's glory, and the express image of his person, upholding all things by the word of his power." Angels and men, and all their works, are but created things, the workmanship of his hands. He is the Creator, the beginning: "All things were made by him; and without him was not any thing made that was made."
2. Christ is commensurate to the desires of the soul, which all creatures, conjunctly or severally, are not. All things besides him have the bounds of their goodness; one of them is good for one thing, another for another; none of them for all things. But there is an universal fitness in him, "for it pleased the Father, that in him should all fulness dwell." He is the storehouse, from which all the saints, from Adam, have derived the supply of their wants. "In him are hid all the treasures of wisdom and knowledge." What would we have, it is all in him.
3. Whatever excellency or perfection is in any thing else, it is derived from him. The most desirable creatures shine with light borrowed from him. There is no perfection in the creature, but what is eminently in himself, as the first cause. "That was the true Light, which lighteth every man that cometh into the world."
4. All things beside Christ cannot make a man happy; but the enjoyment of Christ alone can do it. There are two things wanting in all the creatures, that are to be found in him. These are, First, sufficiency; nothing can make one happy, but what is completely satisfactory; for if there be the least want, it mars happiness; now nothing besides Christ is such. In the most prosperous condition there is something wanting, as in paradise. Christ alone is completely satisfactory, Psal. 73:25. "He is all in all;" virtually all things. He is the heir of all, and they who have him, have all. Secondly, certainty; what is liable to change cannot make men happy; but all things beside Christ arc so, Prov. 23:5; but he is unchangeable, "the same yesterday, to-day, and forever." All fulness dwells in him; they that enjoy him need fear no change; not in this life, "for he loves unto the end;" nor in the life to come, "for they shall be ever with the Lord." No change with respect to the subject, they shall never be taken from him, Rom. 8:38; nor with respect to the object, he shall never be taken from them.
5. When no other thing can make help to a man, Psal. 142:3, 4. Thus while the cisterns of created comforts run dry, the saints live in, and by him. Thus when David was spoiled of all, in Ziklag, "he encouraged himself in the Lord his God." Thus Habakkuk resolved, that whatever should befall him, "he would rejoice in the Lord, and joy in the God of his salvation." So when death comes, they have him "to be the strength of their hearts, and portion for ever."
Lastly, He can do for us what no other can do, procure for us pardon of sin, peace with God, a right to heaven, things which angels and men cannot do.
III. By comparison. No person, no thing is to be compared with him.
1. Men on earth; what are they, in comparison of Christ. Great men; they are all but his vassals, who is King of kings; they have but a borrowed glory. Wise men; their wisdom is but folly, in comparison of the wisdom of God. Good men; their goodness is nothing, in comparison of him.
2. Saints in heaven; what are they, but so many bright stars shining with light from the Sun of Righteousness, wonders of his mercy, and monuments of his love. They are like the lilies, wearing a glory for which they never toiled.
3. Angels are all servants. He is their head. When an angel was offered to go before the people, Moses was not coutent, but said, "If thy presence go not with me, carry me not up hence."
4. The devils have great power: the god of this world. Christ hath the devils in a chain.
No things are to be compared with him, no affluence of worldly things. They are all of them greater in expectation than in enjoyment. All broken cisterns that soon run dry. All bitter sweets. All insufficient to satisfy the heart.
Even spiritual things are not to be compared to him. Grace and glory are his gifts; but the giver must be above the gift.
USE 1. They have a poor portion who are without Christ. They never can be happy.
2. They have made a good choice that have received Christ. Be their case what it will, they have no reason to complain; Christ is theirs. Though they have little in hand, they have much in hope.
3. We are to stand on nothing, so as we may gain Christ; and to be satisfied with nothing, if so we must lose him.
This subject reproves all the slighters of Christ. Such are profane persons, carnal worldlings, moralists, hypocrites however refined, and all such as undervalue the glory, honour, kingdom and interest of Christ in the world.
Let what hath been said commend Christ to us all.
ALL THINGS BUT LOSS FOR THE EXCELLENCY, &C.
I COME now particularly to the words. Here is the excellency of the knowledge of Christ, held forth as before all things. What is meant by the knowledge of Christ? By the knowledge of Christ here, I understand a saving interest in, and enjoyment of Christ. So it is taken, "This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent." So our Lord tells the foolish virgins, "I say unto you I know you not." They plead an interest in him, hereby he disowns them as none of his. And so "seeing of God," Matth. 5:8, and "seeing of the kingdom of God," John 3:3, is put for an interest in, and enjoying of God. And so the text must be understood; for certainly it is not the notional, speculative knowledge of Christ, which Paul's adversaries here neglected not; but the saving, practical, experimental knowledge of him, as is evident from the context, ver. 9. This is that for which he throws away all things else, taking and desiring to have him instead of all. And this is called the knowledge of Christ,
Because Christ is a spiritual object; an object for the soul, and not for the senses; "whom, having not seen, we love." The soul must rise from sensible things and occupy itself in the contemplation of his perfections, unitiug with him, so that the soul finds that sweetness in him that satiates it, so that the happiness of heaven consists in the seeing of God and of Christ, "whom we shall see as he is;" that is, the enjoying of them.
DOCTRINE 1. That only is the true knowledge of Christ which terminates in an interest in, and enjoyment of him. All other knowledge that comes short of this is unworthy of the name. As the least brook that is, however shallow, differs from the deepest standing pool, while it runs into the sea, and resteth not till it be there; so the least measure of saving knowledge differs from all the light a hypocrite hath, in that it terminates in an embracing of, and uniting with Christ, while the other stands idle and inefficacious in that matter. To confirm this, consider,
1. That all the knowledge of Christ which men have, that brings them not to him, is but splendid ignorance, according to the word. Hence they are branded everywhere as fools; men whose hearts cannot be right, because their heads are not right; foolish builders, foolish virgins; they are blind also. Some persons can talk so as they are admired of the ignorant, but when knowing persons come to try their knowledge, they find they do not understand what they speak, nor whereof they affirm. So is it with those that have not the saving knowledge of Christ; their knowledge is but gilded ignorance.
2. That knowledge of Christ, which issnes not in an interest in in him, is not so much knowledge, as mere opinion; which is dubious and uncertain. "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." Natural men, to speak properly, have not the knowledge of Christ, though they can preach him; but only an opinion, a good opinion of him, as men have of many points that are in controversy, in which they are far from an absolute certainty. They think well of Christ, but yet they will not commit themselves to him, because they are not sure. "When you meet with a stranger at an inn when travelling, you find, perhaps, the man a very discreet person, and you form a good opinion of him, that he is a very honest man, and therefore you will converse with him a while; but yet you will not commit your money to him, because though you have a very good opinion of him, he is a stranger to you, you do not know him. Just so it is with those who have only a speculative knowledge of Christ. They do not know him so well as to put their trust in him. There are two points of saving knowledge, by which I may exemplify this.
1. The superlative worth and excellency of Christ. That he is more precious than all things else, as in the text; and that all the things that may be desired are not to be compared to him. Now, no doubt, each in this congregation would answer, if asked, that they know this. But mistake it not, there is a difference betwixt knowledge and opinion. As for most of us, it is but opinion, not knowledge, otherwise we would take him for, and instead of all, Matth. 13:45, 46. If one should offer a pearl to an ordinary merchant for all that he hath, his attention would be excited, his heart and eye would be in the pearl indeed, but he dare not venture on the bargain; for though he has some notion that perhaps that one pearl is better than all the goods he hath, yet he is not sure. But should a jeweller come and tell him, assuring him that it is worth double of all his ware, he would take it, and give up all his ware with heart and good will. Thus saith Jesus, "if thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water."
2. Christ's sufficiency. That Christ is able to bear all the sinner's weight for time and eternity. That he is just such an high priest as became us. We all think we know this; and certainly the saints that have believed, and rolled all their weight upon him, have known it. They can say, each for himself, "I know whom I have believed, and am persuaded that he is able to keep that which I have committed to him against that day." But really, to the most part, it goes no farther than a bare opinion, which never brings them to venture all freely upon him. They are like a man fallen into a deep pit, a rope is let down, he looks to it again and again, thinks it is strong enough; yet when he comes to try it, he starts back, cannot venture for he is not sure, and therefore falls a climbing up, till he fall and ruin himself. Now the true knowledge of Christ differs exceedingly from this opinion of him. Says Paul to the Thessalonians, "Knowing, brethren beloved, your election of God. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance."
3. The true knowledge of Christ engages the heart, and captivates the soul. "And they that know thy name, will put their trust in thee; for thou, Lord, hast not forsaken them that seek thee." When the gospel comes in power and demonstration of the Spirit, the heart of a sinner is overpowered, that as it cannot hinder itself to assent to clear truth, so it cannot but embrace him as the chief good. "Because of the savour of thy good ointments, thy name is as ointment poured forth, therefore do the virgins love thee." As the loadstone draws iron to it, so there is a divine virtue in spiritual illumination, to draw the sinner to Christ. As some waters have a healing virtue coming through minerals, so Christ, riding in triumph in his glory through the soul, certainly gains the heart consent of those that behold him. So that that light, like the fire of the furnace, burns off the children's bonds wherewith they were held before.
4. The saving knowledge of Christ differs not in kind, but in degrees, from heaven's happiness. It is the commencement of eternal life in the soul, John 17:3, "But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." Here the knowledge of him is through a glass darkly, there face to face. As in heaven, then, there is a complete happiness and enjoyment of God, from that knowledge of him there; so there is a real interest and enjoyment of him here, in some, in which the knowledge of him here doth issue. What did it avail the rich man, to see Abraham, and Lazarus in his bosom, afar off; this contributed to his torment. So what avails any knowledge of Christ, without an interest in him? As James says of faith without works, "Can faith save you?" So may we say of mere speculative knowledge, Can it save you?
Lastly, The true knowledge of Christ is not an idle speculation, but a practical experimental knowledge, ver. 9. It is to know him, that we may be partakers of him. Saving knowledge is transforming, 2 Cor. 3:18. Men do not dig into the bowels of the earth to see gold, but to enjoy it; nor do they know the treasure in Christ, whose business it is not to make it their own.
USE 1. Of Information.
1. Many of those who want not knowledge of the truths of religion in some sort, may begin again to learn the A, B, C, of Christian knowledge. How many learned ignorants are there in the world, that know something of all things, but the one thing needful. This is a certain rule. A man has no more of Christ in his head, than he has of him in his heart. And if that be so truly, for as far as most of us are on, we may be brought back to the first question of grace's catechism, "What is his name, and what is his Son's name, if thou canst tell?"
2. True knowledge carries a man out of himself to Christ, and so fills a man with humility and self-denial. "I have heard of thee by the hearing of the ear," says Job, "but now mine eye seeth thee, wherefore I abhor myself, and repent in dust and ashes." That knowledge which puffeth up is none of the right sort, for were it of the right kind, it would, as a river, run into the sea of the excellency of Christ, and raise him, and empty and humble men's selves in their own eyes. No more knowledge of Christ have we, than we have of humility and self-denial. They to whom Christ is all, will themselves be nothing in their own eyes.
3. Surely Christ is a veiled beauty to those who are not interested in him. They that know him cannot but love and embrace him, they cannot refuse him. If Christ has not yet got thy heart, surely thine eyes are held, that thou canst not perceive him, Song 5:9–16, compare chap. 6:1. Thou couldst not prefer any thing to him, if thou didst but behold his glory, therefore thou knowest no more of him than he has of thy heart.
4. In whatever measure any thing besides Christ carries away the heart, the knowledge of Christ is so far lost. The heart of man is an empty thing that must needs be seeking satisfaction in the enjoyment of something. If thy heart be inordinately going out after the enjoyment of the creatures, it is an evidence that it has so far lost the knowledge of his excellence; so far as that is gone, so far hast thou lost the true knowledge of him. And, therefore, for recovery, turn the eyes of thy mind towards him to behold his glory, which is the readiest way to darken created excellence.
Lastly, The best way to obtain true knowledge of Christ, is to be much in seeking and conversing with him, that is the way to enjoy him. "My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips, when I remember thee upon my bed, and meditate on thee in the night watches." "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." Practical religion is the best way to attain to more of the knowledge of Christ. As those with whom we would be acquainted, we must be much in their company, and converse with them frequently; so this is the way in which Christians get the secrets of the covenant manifested to them.
USE 2. Let me exhort you to labour to know Christ, and to improve your knowledge of him to an interest in, and enjoyment of him; and never satisfy yourselves with a knowledge of him that comes short of that. Never reckon you know more than you enjoy and feel in your souls of Christ, or than you really, in believing, make use of, and improve for your souls. Consider,
1. Such knowledge is very useless to you, whatever it may be to others, for whom God can serve himself of it, to lead them in the way of truth. What would it avail a man to know the remedy, while he neglects to apply it; would not such an one die of his disease. Sinners, what will it avail you, that you know Christ is a Saviour, if you do not employ him? What the better is a man, that he dies within sight of the physician? What would it avail if a man had ever so much knowledge of the law, if yet he suffer men to wheedle him out of his estate, while he neglects to plead his right? And what though you know what to do to be saved, if you do it not? What the better are you to know Christ to be an up-making portion, if you take him not for your portion?
2. Nay, such knowledge is noxious. It doth for the present aggravate your sin. Sins against light, are of all sins the most heavy. For the future, it will aggravate your condemnation. Alas! what is that knowledge, that serves only as a lantern to light men into everlasting darkness?
3. Our disease lies more in our hearts than in our heads. There was some knowledge left after the fall, Rom. 2:15; but there was no goodness, no heart holiness. If physic be taken, yet if it do not operate to carry off the ill humours of the body, a person is nothing the better, but rather the worse; so is it when knowledge comes into the head, but sinks not into the heart. Men's minds should usher in the truth received, into the heart; but instead of that, they are often as jailors, to lock it up in prison that it cannot stir, "They hold the truth in unrighteousness."
Lastly, God will not own his knowing of any, but those in whom he has a special interest, Matth. 25:12. And if ye would reckon as Grod will do, you would reckon thus also.
USE 3. Of comfort to those that have seen as much of Christ, as that they cannot rest without an interest in him; and have some enjoyment of him, but may be discouraged under a sense of weakness of knowledge. But be comforted, it is true knowledge. And as a little gold is far more precious than much brass, so the lowest degree of true knowledge is far better than great stores of mere speculative knowledge.
DOCTRINE II. All things are but loss in comparison of an interest in Christ, and the enjoyment of him. This is a point that runs counter to the judgment of all the unregenerate world, who count highly of other things, but make light of Christ and an interest in him. This is confirmed by the daily practice of all out of Christ. Here I shall,
I. Shew in what respects all things are but loss in comparison of an interest in Christ, and the enjoyment of him.
II. I shall confirm this point by proofs and illustrations. I am then,
I. To show in what respects all things are but loss, in comparison of an interest in Christ, and the enjoyment of him.
1. There is not one thing in all the creation, but it is loss, in comparison of the enjoyment of Christ as ours. Turn over all the creatures, and all created perfections in the world, single out the best of them, and the most desirable, take the choicest, it will be but refuse in comparison of Christ.
2. All of them together, are but loss in this respect. Suppose you were possessed of the whole inventory of good things; profitable pleasant things, lawful and unlawful, that what is wanting in one, may be made up to you in another; lay the possession of them in one balance, and the enjoyment of Christ in another, they would all be weighed down. If the whole constellation of created perfections should arise upon you, Christ, as the Sun of Righteousness, would darken them all. Had you Solomon's riches and wisdom, Samson's strength, Absalom's beauty; should all the created comforts ever man had, or ever will have, fall down together into your bosom, all would be nothing in comparison of an interest in Christ, and the enjoyment of him. All is but loss. All are of no value in comparison of an interest in Christ. The best of them are not worthy to be named with him in one day. Health and strength are good, and outward accommodations and privileges are good, but as the glorious stars hide their heads when the sun appears, so must all these things before Christ. They are all to be thrown away, when we cannot have Christ with them. If it comes to that, that we must part with Christ or part with them, then we have reason to say, farewell profits, pleasures, honours, liberty, life itself, and all things, and welcome Christ. They are to be lost in that case, but in no case must we agree to lose him. The man is at no loss that loseth them, but gains Christ. He loseth but loss, which no man will grudge. He is sufficiently made up in the want of them all, by the enjoyment of Christ.
Finally, He has a poor bargain of it, that has all, but wants Christ. His gain may be soon told, his loss cannot be reckoned up. We now proceed,
II. To confirm this point by proofs and illustrations. O to believe it! The belief of it would turn the current of our desires and endeavours another way.
1. An interest in Christ makes God ours, for he is God; "the fulness of the Godhead dwells in him." So runs the covenant, in which God makes over himself, in Christ, to sinners: "I will," says he, "be to them a God, and they shall be to me a people." He is their portion and their heritage. They are children and heirs, "heirs of God, and joint heirs with Christ." Now what is all the world in comparison of God himself? "While others can say, this land, this house is mine, the Christian can say, God is mine, for Christ is mine: "Lo this God is our God." An interest in Christ, then, is absolutely the greatest treasure. Men nor angels cannot make an inventory of the Christian's portion, which is summed up in this, God is theirs. The greatest abundance of earthly things maybe reckoned, and you will soon hear that there is no more. "But eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." The infinite perfections of God are their treasure, and this treasure will tell out to all eternity. It is also absolutely the most valuable treasure, for what proportion can there be betwixt the perfections of God, and those of the creature. Worldly men may have some streams of good things let out to them, but the Christian has the fountain of all. Now, where the water is good, it is best in the spring. Sure then the enjoyment of God must be best. God's goodness, love, and all-sufficiency is theirs.
2. An interest in Christ is the one thing necessary. "One thing" says our Lord, "is needful." All things must go for necessaries. A man parts with his money and goods for his health, and will part with all for his life. He reckons all nothing in comparison of that, because he can live without other things, but none of these things can avail him, if he lose his life, Matth. 6:25. Even so an interest in Christ stands by itself, and is not to be reckoned among, but above all things else.
Other things are conveniencies to be thankfully received, but not necessaries that cannot be wanted. Man's great desire is to be happy. This is the end which all propose to themselves. Now, I say, other things besides Christ are not absolutely necessary for this end. It is not necessary that you may be rich, you may be happy without riches. Lazarus was happy, though poor; the apostles, though despised, and counted as the off-scouring of all; Job, without either health or wealth; the saints in heaven are stripped of the comforts of this life, yet perfectly happy; therefore happiness may be without them.
But an interest in Christ is absolutely necessary. No happiness without it. Though you were compassed about with all the profits and pleasures of the world, yet in this case the sword of vengeance hangs above thy head. Thou art but as a condemned malefactor set down at a well covered table, but knoweth not how soon he may be raised and led to execution. Though the earth smiles on thee, yet heaven frowns; though men bless, God curseth thee, and may say to thee, "thou fool, this night shall thy soul be required of thee; then whose shall those things be which thou hast provided?"
Again, nothing can make up the want of an interest in Christ; but an interest in him can make up the want of all things else. All the gold of the Indies will not buy a pardon, nor the greatest earthly honours keep from everlasting contempt. Have what you will, if you have not Christ, you are under a loss that cannot be made up another way; but that makes up all other wants, Philip. 4:18. Whatever you want, if Christ be yours, you have what is better.
Finally, Every thing that one really needs is comprehended in it, so that the way to get all our needs compendiously answered, is to get an interest in Christ. Our wants are far more than our needs. We reckon our needs more than they are; but once in Christ; then one may well expect to get all he really needs made out to him. "He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things." "For the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly." Whatever his people need, God, as a Father, will provide for them," Matth. 6:32.
3. An interest in Christ is satisfying to the soul, while nothing else can give satisfaction. You may as soon grasp your arms full of dreams, and embrace your own shadow, as suck satisfaction out of the dry breasts of the creatures. But in Christ there is what will satisfy the soul, answer its desires in breadth and length. There are two things necessary to give satisfaction. First, Suitableness. Now Christ is a suitable enjoyment for the soul. He is suitable to the nature of the soul, which is spiritual, and the enjoyment of him is the enjoyment of spiritual blessings. "Grod blesses us with all spiritual blessings in heavenly places in Christ." The soul is immortal, and so an interest in Christ is durable; "for durable riches and righteousness are with him." He is suitable to the necessities of the soul, for pardon, peace, and every blessing; whereas all things of the world are nothing so.
Again, fulness is necessary to satisfaction. Now there is a fulness of these suitable blessings in him. "It hath pleased the Father, that in him should all fulness dwell." What can be wanting in an infinite good. Here then "we eat that which is good, and our souls delight themselves in fatness."
4. An interest in Christ is the most enriching interest. "Were an estimate to be made of what the meanest Christian is worth, and what the richest monarch, the Christian's would be found infinitely beyond his. The Christian has a right to more, for he hath a right to all through Christ. "All things," says Paul to believers, "are yours." The Christian has married the heir of all things, and so may set his name on all that is his. What though he hath but little in hand, yet look his papers, read his charter, his bonds under the hand of God himself, containing the promises of this life and that which is to come, and the greatest riches of the graceless world, is rank poverty in comparison of that.
Nasy, the Christian hath more in actual possession than the greatest on earth. The most precious and valuable riches are ordinarily least in bulk. A little gold, or a small pearl, is more valuable than a bag full of brass coin. Reckon thus, and the man that is interested in Christ hath more in hand than the richest in the world. His grace is more precious than gold, his power over his own spirit better than dominion over kingdoms. What is so great on earth as a kingdom? What kingdom so great as that of heaven? The Christian has it: "For behold the kingdom of God is within you." And this leads us to observe, that the Christian, by his interest in Christ, hath all within himself, that he needs not go out for it. You will say such a man has a well furnished house and table, some things he got from such a place, and some things from another. O! but, say you, thero is another man hath all things within himself, the last is preferable. So in this. What an ungodly man doth most value, generally it is without himself. His riches are in his coffers, his plenty in his barns, his dominion is given him by others, and can be taken away; his honour also depends on others. But the Christian hath all within himself, because Christ is in him. Yes, "Christ is in him, the hope of glory." "A good man," it is said, "shall be satisfied from himself." Christians "know in themselves, that they have in heaven a better and an enduring substance." He hath a kingdom within, that contains what is suitable for every case.
Here, also, I would remark, that the little that one hath, that hath an interest in Christ, is more valuable than the greatest abundance of a Christless man. "A little," saith the Psalmist, "that a righteous man hath, is better than the riches of many wicked." Better than the riches, even than the riches of many. But how can that be? I answer, the little they have, they have it with the love of God; and whatever others have, they have it with his wrath and anger. "The curse of the Lord is in the house of the wicked, but he blesseth the habitation of the just." What the Christian hath, comes from God's love, and is a token of his love; and you know tokens are valued more for the sake of the giver, than the gift itself.
Again, the Christian hath the sanctified use of what he possesses. All that they have comes to them through the channel of the covenant, and tends to their good. "For we know that all things work together for good to them that love God, to them who are the called according to his purpose," whereas others, by virtue of a secret curse that is in what they have, are thereby injured. There is death in the pot. "The prosperity of fools shall destroy them." Many have been nourished and supported with coarse fare, when kings and emperors have had poison mixed with their most delicious meats. So it is here.
Besides, the little that the Christian hath, he hath it freely, nothing to pay. It is paid for already by the blood of Christ. But others will have a dear reckoning that will pay for all at the latter end. They may write on all their enjoyments this motto, The price of blood. "For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" The world is as a commodious inn, perhaps the children there do not fare so well as the stranger. But then the stranger gets his bill ere he go away, when he must pay dear for all he hath got.
The Christian, also, hath a far better right to his little, than the other hath to his abundance. A covenant right, it is the purchase of Christ. It was precious water that was brought to David, out of the well of Bethlehem, more precious than wine, because it was the price of blood.
Others have but a right by common providence. Their good things are bones cast to dogs. It is but as a supper which a malefactor enjoys before he is led forth to execution.
Lastly, The little which the Christian hath, is an earnest of more mercy. You may call it Joseph, for God will add another to it. Now, a little given as an earnest, is better by far than a great sum, after which no more is to be expected. Even the Christian's wants are better than the abundance of others, even as the want of strong liquor is better than to have it to put us in a fever.
5. An interest in Christ is the only abiding, lasting interest. It will abide when we must lose all other things. We see that a little thing coming in yearly, is preferred to great sums in hand, which may soon be all spent. An interest in Christ cannot be taken from us as other things may, Matth. 6:19. The philosopher called riches the vomit of fortune; if so, we find the vomit is often resumed. Job in his time saw himself rich and poor to a proverb, Prov. 23:5. But once in Christ, always in him. The landed man may have his crop destroyed, but his land abides. Other things are lent us, but this is an irrevocable gift.
We cannot be taken from it, Matth. 6:20. The man that dies interested in Christ is his own heir, and carries his interest into another world with him. The worldly comforts men have, are like servants in an inn, that wait upon persons while they continue there, but go not away with them, but abide to serve others that come after them.
Lastly, I shall prove it by an induction of particulars upon which men set their hearts more than upon Christ.
1. Knowledge of other things besides Christ, is no way comparable to the knowledge of Christ. The pleasure which men find in it, is infinitely below that which they find in the knowledge of Christ. It can do no good at death, and they will have no more use for it through eternity, while the other will continue as the saint's eternal happiness. "This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent." They are like men going through a city, gazing at every thing about them, while they never look to their own way, and neglect their own business. Each of them may say with Grotius, Ah! I have destroyed life, laboriously doing nothing.
2. Riches are vain, and, laid in the balance with an interest in Christ, are lighter than vanity. They are uncertain as the wind, and can never fill the heart, Prov. 23:5. Nay, they enlarge the desires, where grace does not narrow them; for worldliness is a sort of spiritual drunkenness, that the more one gets, the more he would have.
They cannot profit in the day of wrath. It is with Christians and others, as with Abraham's children. Abraham gave all that "he had unto Isaac. But unto the sons of the concubines which Abraham had, he gave gifts, and sent them away from Isaac his son." Christians are with the first, they are heirs; others get but moveables, and they are made over to them with the burden of danger, for saith Jesus "how hardly shall they that have riches enter into the kingdom of God." There is danger in an evil time from men by them. The tall oaks are torn up by the roots, while the low shrubs escape; and they are at all times, but especially in evil times, a snare to the soul. They are a handle by which Satan holds men; so that while they cleave to them, Satan draws them to himself. They have also a burden of duties. God requires more of rich persons than of others. "To whom much is given, from them much shall be required." They have accounts to give. They are but stewards, and the more they have among their hands, their accounts will be the greater, Luke 16. But an interest in Christ shall never be lost.
3. Honour and reputation. What vain things are they, depending upon the uncertain thoughts of others; and where men have them at many hands, they may be wanting at that hand where they might do them most good. How easily is reputation stained, and it is at the mercy of every calumnious detractor. It is a windy bubble of water that has no solidity in it, and quickly is gone. But he that has an interest in Christ, though he should lie among the pots while he lives here, shall shine in that honour which is eternal, hereafter.
4. An easy and pleasant life in the world is a vain thing, much desired and pursued, to the neglect of an interest in Christ. But let us do our utmost to make our bed soft here, there shall ever be found some thorn of uneasiness in it. No sound ease but in Christ. When world's ease is got, it bears hard on the soul, which as readily corrupts; while troubles in the world set men to their duty. And how suddenly is men's ease and pleasure interrupted; and the more they had of it, they can the worse bear the want of it.
5. Friends able to do one a kindness are much valued. They that have them, value themselves upon them; they that want them, think they would be well if they had them. But alas! how oft do they prove like brooks dried up, Job 6:15; and how quickly may we be in such a case, that if even our best friends were never so willing, they are utterly unable to help us. Christ is a friend that can, and will help in all cases.
6. Comfortable relations; a husband, wife, or children, dutiful and comfortable. Great mercies indeed, but loss in comparison of an interest in Christ. How difficult is it for us to have them such and not make gods of them? How difficult to rejoice, and not overjoy in them? And many times where people have thought to find their greatest comfort, there they have found their greatest cross. And however comfortable, yet they must part; and when they go, the more comfortable they were, the deeper is the wound they leave behind them.
7. Liberty is what every person prizes; there is always no man who would not rather choose to be stripped of all, and to wander to find her for himself, than to be penned up in a palace. But what serves that liberty, while a man is still in the devil's chain, and has the eternal prison abiding him; that though he can go where he will, yet be can go no where but where Satan is with him, and in him. How much more worthy is an interest in Christ. Though the body be imprisoned, confined, or banished, yet the soul has access" at all times to the throne of God.
8. Life is dearer than all these, yet is but loss in comparison of an interest in Christ. What a vain thing is the life of man on earth, liable to a thousand accidents, and which even a blast of infected air can take away. The lamp goes out at length, the oil being wasted; and while it remains, may be clogged with such miseries as may make life itself a burden, and men to court their dissolution, that they may rest in a grave. To none of these is an interest in Christ liable, it is that which secures an eternal life.
Lastly, In a word, self is what most men seek, neglecting Christ. But what a vain thing are we ourselves. It will not be amiss to give here some self-debasing considerations. Consider, then, we are nothing. Whatever figure we make, we are nothing; that is to say, we are worth nothing. However great, we are but fair nothings. I Am, is God's name. Take away the parts of a compound, and then it is nothing. Let God take back his own from us, and we are nothing. You will see some men make a great appearance, and you think they are rich men; but others that know their affairs will tell you that they are worth nothing, for it is all other people's property that they have among their hands; and that if every one had their own, they would be brought to nothing. "Without me," saith Jesus, "ye can do nothing." We are but mere tools in the Lord's hands: without him we can do nothing in grace or nature. As our being is from him, so is our working. Again, we deserve nothing. We are unprofitable servants. Our demerit is great, our merit nothing. We deserve hell indeed, but deserve not the least mercy. Yea, we are worse than nothing, as being sinful creatures, even as a cup full of poison is worse than an empty cup.
USE 1. Of information.
1. How foolish are men, then, who are very busy and diligent to get other things, but who neglect to get an interest in Christ. Like Martha, they are careful and troubled about many things, while they neglect the one thing needful, the better part. With what carefulness do men manage their business for their bodies, who are careless of their souls. Surely this interest is the great project we should be driving in the world, and not be seeking after that which is lost, to the neglecting of the great gain.
2. They have made but a poor purchase, have what they will, that have not an interest in Christ. Can they be happy, though they were monarchs of the world? They cannot, for their all is but a heap of loss and dung, they have nothing substantial and durable. Have what you will, what will all these things avail you, if you have not Christ.
3. The righteous is more excellent than his neighbour. The poorest saint on earth is richer than the greatest man on earth that is a Christless man. He hath that which is of more worth than all the world. O! but fretting and discontentment ill becomes a Christian for want of any worldly thing. Does not Jesus say, Am I not better to thee than ten sons. Surely it is because they see not their stock.
4. Men are no losers, lose what they will for Christ. We have no reason to grudge to suffer the loss of all for him.
USE 2. Of exhortation. I exhort you then to seek and secure an interest in Christ for yourselves. Make this your great business. I have often called you to this, and it has been the great scope of all my preaching among you to lead you to Christ. And now when the Lord is threatening to draw our table, and separate ministers from their flocks, I desire once more to call and invite you to an interest in Christ. And if I could prevail, though I should never more have access to serve you in the gospel, I would think I had got my errand.
MOTIVE 1. Christ is willing to receive you. There is a match proposed betwixt the King of Glory and the daughter of Zion, Christ and sinners. And I declare there is nothing to hinder it on Heaven's part. "For the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take of the water of life freely." Young sinners, that are setting out in the world, he is content to be yours. "I love them that love me," says he, "and they that seek me early shall find me." Old sinners, he is content to be yours, though you have refused many calls. He excludes nono of you, do not, I beseech you, exclude yourselves. "Ho! every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat; yea come, buy wine and milk without money and withont price." And to evidence his willingness to be yours, consider,
Why did he come the long journey from heaven to earth, but to relieve the captive daughter of Zion. Are you the lost, Luke 19:10. Why did he leave the Father's bosom, but to bring these back to it, whom sin had shaken out. Why suffered he, but that they might be saved? Why was he bruised, but that he might become bread to the hungry soul? Why shed he his blood, but to remove the lawful impediments of this match?
In vain did he shed his blood, if sinners amongst men be not partakers of it. Whom had he in his eye for reconciliation? Not angels, not devils, Heb. 2:6. It was men, "Unto you, O men, I call; and my voice is to the sons of men." Not to the righteous, there were none such; and if there had been, they had not needed him. Answer to your name then, O sinners! for such Christ came to call; he really offers himself to you in his word preached by his ambassadors. How then can you doubt his willingness. Our offer is really, though ministerial, Christ's own offer, for we have his commission to bear us out in it. Our commission and office we had not from the magistrate, therefore it is not in their power to deprive us of it, as they may deprive men of offices civil and military, which come from them. But our commission is from Christ. We teach not but what Christ has commanded us, and therefore he will be with us in it; which these have no ground to pretend to, that teach for doctrines the commandments of men, whom this Church is in hazard of having thrust in upon her; 2 Cor. 5:20. We are proxies for the Lord of Glory, come to you with his own word, by his orders. Would you have himself leave his glory a second time, to offer himself to you? Or would you have him come in his glory. You know not what you ask. It would become you better to do, as 1 Sam. 25:40–41.
Our offer of him in his own name, is so really his, that you will be eternally ruined, if you refuse it, Mark 16:15, 16; John 17:20.
Consider, also, how long he has waited upon you, and after many refusals has still, and is courting your consent, Rev. 3:20. Why did he not go away at your first or second refusal? No, but you have still line upon line. Finally, he knows very well what is in you and about you; yet hath he declared, that nothing shall hinder the match, if you be willing. Though you be poor and miserable, he is willing to take you, to enrich you, to clothe you, and nourish you for ever; and is he not then willing to be yours.
MOTIVE 2. Consider what you are without him. Wretched and miserable is the state of every Christless soul. If you saw your case by the light of the Spirit, you would be much affected. Let us glance at a few parts of your picture, as it is presented in the glass of the word. Sinner, thou art God's enemy. "The carnal mind is enmity against God." Thou camest into the world in a state of enmity against God. The reconciliation is not yet made up, for there is no peace with God, but through Christ. Hast thou no interest in Christ, then what hast thou to do with peace, who hast nothing to do with the great peacemaker. There is wrath in God's heart, in his word, and in his hand against thee.
Again thou art debtor to justice. Sin is thy debt, which thou art not, and never will be able to pay. Thou art in the hand of an inexorable creditor. Thou hast no cautioner to be surety for thy debt. Thou wilt not get thy debt denied. Conscience will be instead of a thousand witnesses against thee. Thou wilt be pursued for principal and interest, and the debt will be pursued at thy own expense. Thou art also the law's criminal. God hath a law, and by that law thou must die. "For the wages of sin is death." The law condemns thee, takes away thy life as a traitor to God, an enemy to heaven. Thou livest but as a malefactor, by the benefit of a reprieve, and thou knowest not how soon it may expire.
Thou art, moreover, Satan's slave, captive, and prisoner. Thou art under "the power of Satan, and taken captive by him at his will." In this case Christ finds all those to whom he comes. Behold thy drudgery work, the sign of thy slavery, thy chains, thy captivity, thy prison garments that are on thee.
Thou, O sinner! in thy Christless state, art to every good work reprobate. Thou canst do nothing good or acceptable in the sight of God. Thy prayers are but howling, thy sacrifice an abomination, thy throat an open sepulchre.
Besides, in thy Christless state, sinner, thou art a stranger to the covenant of grace, and all the benefits of it, Eph. 2:12. Thou hast not married the heir, and, therefore, what hast thou to do with the bonefits of the contract. Thou canst have no pardon nor peace in your present state.
Thou art a burden to the earth, Rom. 8:22. Every creature is thine enemy. The very meat which thou eatest, waits a command to dispatch thee. Thou art an abomination to heaven, that will have nothing to do with thee. "For there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie." Thou art a prey to the pit's devouring mouth that waiteth for thee.
MOTIVE 3. An interest in Christ is the best interest which you can have in the world. Consider that it is an interest for soul and body both. A man's purchase in the world, may furnish him something in the world for his body, food and raiment, and the like; but nothing for the soul. This will furnish you peace, pardon, and all the benefits of the everlasting covenant. Yea, and for the body, it makes it a member of Christ, a temple for the Spirit, and ensures a glorious resurrection. It is an interest both for heaven and earth. It makes them to inherit the earth, Matth. 5:5, by their right to it in Christ, and their contentment with what they have of it, as if they had it all, and this interest entitles them to glory. It is then both for time and eternity. "It is profitable unto all things, having the promise of the life that now is, and that which is to come." It is the best security for a through-bearing here, and will be an interest of which you will reap the fruits for ever.
MOTIVE 4. Consider the case of the day in which we live, calls loudly for us to secure our own interest in Christ. And we can make no good use of the reelings of the times, if they do not lead us to this. Have we not need of something which men cannot take from us? And what is that, but an interest in Christ, with the benefits depending thereon? We are threatened with persecution and with the sword, in which the Church and land were once involved, what in such a case have men they can call their own? Have we not need of something that may be comfortable to us, under the loss of all things? Indeed, the man that hath an interest in Christ may say, I have a refuge, a portion.
If you be called to suffering, what a sad thing is it to suffer for one in whom you have no interest. You will be ready to turn your back upon him; and yet, shunning suffering for a good cause, you may be brought to suffer dishonourably, whether you will or not, so as sinning will not keep you from suffering.
When snares are abroad, and a course of defection, how can you think to escape that have no interest in Christ? And when the Lord is threatening to remove the gospel from you, it calls you at length to answer his call.
MOTIVE 5, and last. Let the consideration of eternity stir you up. What will you do without an interest in Christ, when death arrests you? The soul and body must part. Who will keep you from the second death? When time is gone, thou must pass to eternity.
What will you do when the resurrection comes? What hill or mountain will cover the sinner from the face of the Lamb?
When, O sinner! thou must stand before the tribunal, and that very Saviour whom thou now slightest will be thy Judge, who will then plead thy cause?
DIRECTIONS. View your sinfulness. Get a deep sight of your misery without Christ, your utter inability to help yourselves, and the helplessness of all creatures. Give away yourselves solemnly to Christ, and all that is yours, taking him for, and instead of all. Amen.