Richard Sibbes on Philippians 3:8

VERS. 8. Yea doubtlesse and I count all things but losse. THe words containe a kinde of correction; as if in few words he had said: All things, whatsoever I formerly boasted in, nay my very priviledges, I count them not onely dung, but I doe count them to be losse to me: nay, I have suffered the losse of them all, in comparison and for Christ my [illegible: 1 letter]ord. Yea, I desire to expresse the earnest intention of my affections, by my desire to win him, to know h[illegible: 1 letter]m, to be found in him, and to formable to his death. In generall observe: The Apostles resolution, and zeale, his assured certainty, his large heart being not able to expresse his affection (but by many words) viz. his love of Christ, and hate of all outward things whatsoever. Therefore we also in maine fundamentall points must be resolute, carrying a full saile; as in the truth of the thing there is a certainty, so in us there must be an assured perswasion thereof. For even from these uncertaine irresolute hearts comes Apostacie, men being not grounded, are carried about with every winde of doctrine: and hence also comes different measures of grace in Christians; some say with Paul, Doubtlesse: others are of doubting hearts. But the end of the word is to settle us. Ephes. 4.13. And though it be never so true, yet if we not beleeve it; though the foundation be sure, yet if we not build on it; the tru hand force of it, is not good unto us. In the second place, f[illegible: 1 letter]om the Apostles example: We are to learne in fundamentall truthes to be zealous. The Apostle speaking of any thing that [illegible: 1 letter]e[illegible: 1 letter]kes competition with Christ for value, how doth he vilisie it? that he hath not words sufficient to e[illegible: 1 letter]pr[illegible: 1 letter]sse his fervent hatred thereof. For zeale is such an affection as causes a constant hatred against any thing that opposes that which we intirely love: even such a hatred, as will cause us not to indure to heare of it: And God therefore promiseth Ephraim he shall so abhorre Idols, as he shall not have to doe with them. And indeed a jealous God, and a zealous heart doe well agree; when wee have to doe with any one that opposes God in his [illegible: 1 letter]ruth, we are not to be cold, but to be zealously affected. In the third place: Wee are to learne to bee large hearted, in expressing our affection wee beare to the truth: and therefore we are to bee ashamed of our shortnesse of breath, in speaking or meditating of Gods honour, and glory, and his truth. But particularly from our Apostles esteeme, wee may learne: That Gods children have sanctified and regenerate thoughts and esteemes. For with new soules, they have new [illegible: 1 page] [illegible: 1 page] eyes, new senses, new affections, and judgements; what they saw before to be gaine, they see now to be losse. Beasts we know conceive not of mens matters, neither doe weake simple men of state matters: that which weake silly men admire, the Apostle scornes and contemnes. Moses accounted of the afflictions with the children of God, more than of the pleasure of Egypt. We may observe this as a marke to know our estates by: what is high in thy esteeme? is honour, riches, pleasure, or the like? thou art not yet throughly sanctified; for if thou wert, thou wouldst have a sanctified judgement. But some may say, did Paul esteem all things to be losse, yea his good workes? I answer, good workes in their own nature are good: but weighing them with Christ, as Paul did, they are also drosse, and dung. Secondly, it teaches us, that wee are not righteous, or justified, by any workes ceremoniall, or morall, either before or after our conversion. The Papists alledge works as meritorious, we contrarily doe disclaime them. As to that purpose: I (say they) you meane ceremoniall works: we say no, we meane also morall. For Paul was unblameable as concerning the works of the law, and yet counts them dung. O (say they) St. Paul meaned those works before his conversion, and not those after his conversion. I answer, yes; all things in respect of Christ, I doe now account them as drosse, and losse. To prove this the fuller; If nothing after conversion bee perfect, then cannot they intitle us to heaven, but all our best works, in state of regeneration are imperfect: to prove this; See the examples of David, a man after Gods owne heart, Psal. 143.2. None righteous in thy sight, and who can say his heart is cleane. And Esay 64.6. Wee are all as an uncleane thing, and all our righteousnesse as filthie ragges. O but Bellarmine sayes, the Prophet speakes this in the person of the wicked. I hope he will not put the Prophet into that number; for he saith, wee, and our, and our righteousnesse; not our ill deeds; and all our righteousnesse. Nay of himselfe in particular: Esay, saith as much in Esay 6.5. And besides, the wicked doe not use to pray, as the whole Chapter is to that end. And Daniel also includes himselfe in his confession, Dan. 9.20. And to prove this by reason; We know that weake and corrupt principles, must needs produce imperfect effects: now the principles of all our motions, are evilly affected; our understandings, memomories, affections, all are corrupt and weake. Corruptions make combates in all parts of the soule and body: in whatsoever therefore we doe, there is flesh and spirit; and their owne Authours agree hereunto: as Ferus, and Catharen a Cardinall of their owne, sayes there is donatajustitia, and inhaerens. When the question is what we must leane to, it must be onely on Christ and his righteousnesse, wherewith from him we are indowed. And a Pope of theirs, Adrian the fourth, saith that all our righteousnesse is as the reed of Egypt, which will not onely faile us if we rest on it, but will pierce our sides. St. Cyprian saith also, that he is either Superbus, or Stultus, that sayes or thinkes he is perfect. And good reason, for that which shines in the eyes of m[illegible: 1 letter]n, in Gods esteeme is base. In thy sight shall no flesh be justified: Now there are divers degrees of judgements; in Gods judgement none sh[illegible: 1 letter]ll be justified, nor in judgement of l[illegible: 1 letter]w, for in many things we offend all: and for the judgement of the world, what is it if it cleare us? can that [illegible: 1 letter]cquit us, if God and the law condemns us? & for the judgment of our owne consciences, if they be cleared they will condemne 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 mans owne inherent righteousnesse, why doe they teach the doctrine of Doubting, as necessary to salvation? But how ever they may br[illegible: 1 letter]bble in schooles to maintaine this their assertion, yet when death comes, they must flye those shifts, and lay hold onely on Gods love. Some will say: what are the graces of Gods spirit? are the sacrifices, the sweet odours, and ornaments of the spouse, are these dung? I answer, Things admit of one esteeme simply considered, and of another comparatively; starres in the day are not seene, yet in the night are great lights. So workes in regard of Christs workes, 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 ensignes of a sanctified course, so they are jewels and ornaments. But the ignorant Papist objects against us, Obj. saying that we discourage men from good workes, because we doe so basely esteeme of them. I answer. Answ. A sick man cannot eate meat, but it breeds humours that strengthens the disease: shall he therfore forbeare 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 worke we put our hand to: shall we not therefore worke at all? Yes, for notwithstanding our weaknesse, though we merit not any good, yet God he over-lookes the ill-nesse of our workes, and accepts and rewards the good that is in them, giving us comfort and assurance of our justification, by the sanctified fruites, 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 esteeme of the weaknesse and imperfections that are in them, as also in our persons, and actions: that wee may hunger after Christ. To this end, dayly renew we our repentance, and examination of our hearts, and when we doe any good, Examine what weaknesse, want of zeale, want of affection or attention hath possessed us in our performances (of praying, hearing, reading the Word, and the like) and want of watchfulnesse in our courses, and then shall we be of St. Pauls mind, all will be naught. And take heed of spirituall pride, and conceit of any good in us, for it hinders spirituall comfort from us. Let us meditate of the greatnesse of Gods love to us, and the infinite reward, and it will make us ashamed of our weake requitance of Gods love to us. Consider the multitude of our sinnes, before the time we were called: and consider of our pronenesse to spirituall pride, let us by all meanes abase our selves. For those that God loves, he will have them vile in their owne esteeme: for it is his method; First, to beate downe, then to raise up. And therefore Iohn he comes thundering, Hypocrites, generation of vipers. Then comes Christ; Blessed are the poore, those that hunger and thirst after righteousnesse: as if onely they were blessed that feele their wants. We must disdaine any other titles to any good, but onely in Gods mercy, and accordingly give the glory of all to him. Thus did the Church militant, Not to us, not unto us Lord, but to thy Name: and thus doe the Church triumphant, Rev. 7.12. Honour, glory, and power, bee to the Lambe; those that doe not thus, are no members of the Church. Last of all, Let us take heed of extenuating sinne: the Papists tell us of divers sins that are veniall, such are surreptitious thoughts, taking of pinnes, stealing of points, and the like; these they call veniall. But we must know, (to admit, that sinne, as a sinne, to be veniall, is a contradiction, though God doe pardon it, for that is out of his free mercy) these surreptitious stealing motions, that unawares doe creepe into us, though the Papists doe 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 paradice, every sinne is a breach of the law, the least sinne soiles us, we must give account of idle words: and the wages of any sinne (though never so small) is death.

VERS. 8. For the excellencie of the knowledge of Christ Iesus. THat is, either all things are losse to me, that hinder me from the knowledge of Christ Iesus; or, all things are losse in comparison of Christ Iesus. Wherefore, before wee can know Christ as we ought, wee must know all other things to be losse: for when we learne to know Christ aright, we then cast those things out of our affections, which would else keepe Christ out of our heart. Wherefore its no wonder that great Schollers, should bee erronious in many points of Religion: for looke to their lives, and we shall see them envious, and ambitious; they maintaine Idols in their hearts, they account not those things losse, which must be losse, or else they must account Christ losse. Secondly, This knowledge of Christ is an excellent knowledge, better than the Iewes, who had all their knowledge shadowed out in ceremonies: but this is unvailed, and therefore Christ said, Blessed are the eyes that see those things that you see. And as the estate of the Church growes more excellent now, than before Christs comming, and shall be most excellent hereafter in heaven: even so our knowledge doth, and shall grow in its excellent perfection.Wherein, and how the knowledge of Christ exceeds humane knowledge. Its better also than humane arts and sciences: not in regard of the Authour, for all knowledge is from God; but First, in regard of the manner of revealing therof: 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 farre 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 misterie of godlinesse. 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 entertaine him, rest on him, glory in him only, and that all other things are losse in comparison of him. This knowledge is better than other knowledge, in the effects it hath: it being a transforming knowledge, 2 Cor. 3.18. It makes glorious, happy, full of comfort, carrying the spirit with it, which changes us into his similitude, and therefore is it called the word of the spirit. In the fourth place, its better than other knowledge, In regard of the depth of the knowledge: and therefore called, The manifold wisedome of God, Ephes. 3.10. That a virgin is a mother, God is become man, this is farre above naturall reach, and therefore Christ may well be called wonderfull, Esay 9.6. who being God, should be also man, die, rise, and ascend farre above all power. Fifthly, This knowledge is a sweet knowledge: and therefore excellent. It telles us who were miserable, and lost; it telles us also of redemption, of a kingdome, of a Saviour. How sweet are thy testimonies to my mouth, Psal. 119.103. And if the promises here bee so sweet to us, what shall then the accomplishment of them be to us hereafter. 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: onely this knowledge abideth for ever, working grace, love, heavenly mindednesse, and brings us tis to glorie. In the seventh place, This knowledge of Christ, teacheth us to know God aright: his justice in punishing sinne his wisedome and mercie in reconciling us to him, and in willing that Christ should become man, and dye for us. Neither could we know these things, but by knowing Christ, who is the ingraved image of his father. Furthermore, It teaches us to know our selves: our filthinesse, our ignorance, in esteeming tri[illegible: 1 letter] lingly of sinnes, counting them veniall: But great surely must the sore be, that necessarily requires such a salve, and such a Physitian as Christ, and his blood to be shed for the curing thereof. In the next place, This knowledge is altogether sufficient in it self without all other knowledge; and none without this to make a man wise to salvation, both of soule and body; and all men without this, are but fooles. Vse. 1.For Use hereof. This improves the shallow conceit men have of Divinitie: that the knowledge is but shallow, that every man may know it, and that any man may soone have enough thereof. But alas, St. Paul had a large heart, and had more in[illegible: 1 letter]ight into the deepe mysteries of this knowledge than such, how ever they boast, and yet he desires more, and could not pierce to the depth therof, for none ever could doe it but Christ Iesus onely. Nay, the very Angels they desire to pry, and look into, and to know more of these deepe mysteries, 1 Pet. 1.12. Its therefore no shallow knowledge. In the second place, Vse. 2. This ought to put us in minde to put apart times, to meditate of the excellencie of this knowledge: and to this end, we are to emptie our selves of whatsoever fills us. Especially, we are to emptie us of sinne, 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 delayes, nor will indure them. Behold Lord, halfe of my goods I doe give to the poore, and I doe restore to every man his owne, said Zacheus. In the next place, Vse 3. 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 setledly, to see the wonders of his law: that we may be even ravished, when we behold his fulnesse. We In the fourth place, Vse. 4. are to frequent places, where we shall have a fuller knowledge of Christ: such places where the commerce is betweene Christ, and the Church, in the 5. Cant. 1. vers. Christ had made love to his Church, and woed her by his gracious promises: she in the 2. ver. being drowsie, pretends excuses. Hereupon Christ goes away, but leaves a gracious scent of his quickening spirit, enough to stirre her up to seek after her well-beloved that was gone (to the 8. vers.) who asking after her well beloved, those whom she enquired of, enquired of her who he was? and upon her description of him, are enamoured with him, and stirred up to seeke him also: (where by the way marke the benefit of conference) Cant. 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, wee must goe into these gardens, where hee is ever present, and there will he teach us. Vse▪ 5.And then shall we be stirred up to magnifie Gods goodnesse, and mercie, that hath reserved us to these times of knowledge: and this marvailous light, wherein we are more blessed than Iohn, who was the greatest of those borne of women, we see (more than he saw) Christ our Saviour, already ascended, to bee our eternall high-priest.

VERS. 8. My Lord. THis is the end of all our knowledge, to know Christ to be our Lord, for else the Divels knew Christ Paul I know, and Christ I know, said he to those Conjurers, but he could not know Christ to be his Lord. My Lord. Not onely 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. Mine he is, for he made himselfe mine, by redeeming me and paying the price for me. My head, from whom I receive force and vigour, my husband, my head of eminenci[illegible: 1 letter]: 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 mutuall consent betweene God and us: he is ours, we are his by faith to trust on him, and by love to imbrace him, which stirres up the whole man to obedience; we may not think that this proceeded from a spirituall pride in the Apostle, as though he thought himselfe the onely 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 Iesus, our Saviour which we shall be assured of; for if he makes us his, hee 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, hi[illegible: 1 letter] knowl[illegible: 1 letter]dge is the cause of ours, he chose us, and therefore we chuse him, and if he loved me when I hated him, surely now I love him, he must needs love me. Againe, we shall know that we are Christs: for then there will be a likenesse of Christ wrought in our hearts. For that spirit that stirres us up to own Christ, doth ever worke the Image of Christ in our soules, as a seale it imprin[illegible: 1 letter]s on our soule the image of Christ, in all graces, of love, meeknesse, heavenly mindedn[illegible: 1 letter]sse, and goodnesse: if we be the spouse of Christ, we shall represent and shew forth his glory, for the woman is the glory of the man. Else what ere we boast, wee are therein but hypocrites: wee must forsake all in regard of Christ.

VERS. 8. For whom I have suffered the losse of all things. HEre St. Paul confirmes his resolution and judgement of the value of Christ above all other things: first, he said he accompted him gaine, and all other things losse: lest men should thinke these were but brags, he inferres he had suffered the losse of all for him, and therefore did so highly esteeme of him: and then it was he was for Christs sake stripped of all, he was in want, hungry, naked, went in danger of his death often, nay he willingly suffered the losse of his priviledges, he was an Apostle, yet not worthy of the name, as he sayes: and for his care in his office, though he were very diligent, yet by it did hee not looke to merit: he suffered the losse of all willingly, he wrought this on his heart, to lose all for Christ: which is the dutie that a Christian must learne, not to be onely a patient, but willingly to lose, to part with all: and therefore wee are bidden to examine our selves, to judge and condemn our selves; and though the Lord hath not called us to the losse of all, yet winne thus much of thy minde, as to be prepared for to lose all when we shall be called thereunto, and that in regard thereof, we may say we have parted with all, for in that we part with themin our affections, God beholdes it, and takes notice thereof, and likes it, and lookes 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.

VERS. 8. And doe count them but dung. SHewing his lothing of them, and that he could not in dure the thought of them, but did abhorre it as dogges vomit or dogges meat, accounting it fit meat for none but such dogges as he spake before of: if therefore we love Christ, there will bee a detestation of those things that crosse the power of Christs merits, in the same degree that we love Christ, and we will expresse our degree of love of him, by expressing the degree of hatred we beare to other things in comparison of him. Quest. But why doth the Apostle so often inculcate these words? Answ. To shew the expression of the largenesse of his owne heart, and thereby to worke an impression thereof in the hearts of the Philippians. Secondly, to shew the power of the spirit, that where it once leades, it leades 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 constraines the person where it rules, that he cannot but speake, Acts 4.20. Thirdly, to shew the excellencie of the subject, he dwels upon it, that we should thinke highly of it: Also Fourthly, to shew the necessitie thereof, without which we cannot looke for salvation. Fifthly, to shew the difficultie of comming to this esteeme of Christ, and to subdue our proud imaginations of our owne selves, which however it will prove a hard and difficult matter. Lastly, in regard of the Philippians, he knew it would be a difficult matter for them, and therefore he sought out fit words to expresse the nature of the subject, and the truth of his esteeme, thus did the wise man, Eccles. 12.10, 11. who knew that the words of the wise man are as goades: its our dutie to take notice hereof therefore, and to learne in what respect these outward things are good, and to ranke them in their right places.

VERS. 8. That I may winne Christ. TO winne Christ, in this place, is to get a more neere 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 injoyment of him, though his heart was not large enough to entertaine all Christ, yet he desired to be satisfied with his fulnesse. First, then, it is here to be granted that Christ is gaine, else why should the Apostle desire to winne him: He is gaine I say, both in himselfe considered, and having respect to us: In himselfe considered, for no jewell is comparable to God-man, to a Mediator, he was inriched with all graces that the manhood was capable of. But much more in regard of us; for first, he is our ransome from the wrath of God, now we know a ransome must bee a gainfull thing, and of no small price that must satisfie Gods wrath. Secondly, He is not only our ransome, but our purchase, purchasing Gods favour and heaven to us. Thirdly, he is our treasure: for all things for this present life, as also for a better, in him are the treasures of heavenly wisedome, and of his fulnesse we all receive grace for grace: he is our comfort in trouble, and direction in all our perplexities. Fourthly, he is of that precious vertue, as he turnes all to gold: all things are sanctified to us, death, grave, crosses, all which though we be not freed from, yet he turnes them all to worke our good. Fifthly, by him we are made heires, and have title to all things: he is our Lord, and hee that hath given Christ to us, how shall he not with him give us all things, so as in all our wants we may boldly come to the throne of grace. Sixthly, We by Christ gaine such offices as he himselfe had: we are Kings, we are Priests, we are over the greatest of our enemies, no more thrals to lust, or to the world, we may freely offer sacrifice for ourselves and others, in the name of this our high-priest. 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 yong rich man this spirit of St. Paul, he would have thought it the best bargain that ever he made, though hee had parted with all, if he had gotten Christ. But it may be said, Obj. true, Christ is gaine, but what hope is there for us to attaine hereunto, it may be as Paradise in it selfe, yet kept from us by a flaming sword. I answer, Answ. no, this gaine may be gotten; which is the thing I propound to speake of: Christ is a treasure in a field, if any one will seek he may finde, we had a Saviour before we were borne, he was elected thereunto, and we to gaine heaven through him; and he was manifested in the flesh in the fulnesse of time to incourage us, and Christ our gaine calles us to buy without mony, and invites us that are loaden with sinne to come to him: Isa. 55.1. 2 Cor. 5.20. To this end, he appoints men to lay open his riches to allure us. Secondly, we have the spirit, by which we lay hold on this gaine ▪ if wee depend on God by prayer for his spirit, and when we have gotten but a little portion of this gaine, it makes our gaines increase; to this end hee gives us the Word and Sacraments: and this condemnes those that live in the field where this pearle is, and have the ministerie to shew them it, and yet they doe neglect this so great a jewell; and this ought to stirre us up to magnifie Gods goodnesse to us, who hath recovered us that were the lost sonnes of a lost father, and keeps us from returning back into our former natural estate. Thirdly, this gaine is not to be gotten but at a price, it must begotten by parting with all outward things: so farre, as to make them gaine to us? Quest. Ah, but is God thus hard to us, that he will not allow us the injoyment of the comforts of this life, but we must for them lose Christ? I answer, God denies us not our worldly comforts, Answ. for Paul had them. But when they come in competition with Christ, for excellencie and superiority in esteeme; as also, when thou art called forth for the confession of the truth, then bee at a point to count all, yea thy life, drosse and dung: wee must therefore resolve and fore-cast the worst, and leave not till thou workest this minde within thee, to indure 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: wee cannot love God and Mammon, and therefore if wee part not with the world, looke to part with Christ; which we may note against the politicians of our times, that thinke themselves the onely wise men, in their esteeme Paul was but a weake 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 finde they have been made fooles indeed, when God will say he knowes them not, and their riches shall take their wings and leave them, without hope of comfort. And therefore let us acquaint our selves with Christs value, with the vanity of outward things, and meditate hereon, and at length thou shalt finde the same minde in thee, that was in St. Paul. In the last place we may hence observe, who they be that have not gained Christ: for are there not many that will not part with a sinne, no though it be a sin that brings no profit or pleasure at all with it, as swearing and blaspheming Gods name, nay are there not those that (Iudas like) sell Christ for 30. peeces of money, nay, it may be for lesse. A goodly price to set heaven, happinesse, and their owne soules at, let any man tell them hereof, they will sweare you do them open wrong, and be ready to cut your throat for saying so, how farre are these from true grace? The fourth and last generall observation is, that when we have parted with all, we are to know that we are gainers: For Christ in Mark. 10.30. saith, (whose promises are yea and amen) That he shall have a hundred fold in this life [illegible: 1 letter] that is, so much content as shall be worth an hundred fold: for when a mans conscience can tell him, these and these things I parted with, onely to obtaine 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, its all we seeke for here, which if we have not, all is nothing. Secondly, he that hath Christ can bee 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 choyce, its judgement makes a man: not hee that hath confused notions swimming in his braine: Now a Christian considers things, layes them together, judges of them duly; he therefore is the wise man. The wicked man he is a foole, he parts with an invaluable pearle, for his present delight in a few idle, vaine, childish bables and toyes. 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, soule and all for; hee can despise the pleasures of a Court and of a countrie, his eye is on his soule, on heaven, on the innumerable companie of Angels, on that presence where is fulnesse of joy: a wicked man routs in the durt of this world, see what manner of stones and building are here, that is their delight, to admire the stage of this world: But had they knowne this gift of God, this peace of conscience, and the comfort thereof, they would looke after another citie and foundation, whose builder onely is God. Quest. But how shall we know whether wee have made this choyce, or not? I answer, Answ. by these signes; First,Signes of the choice of Christ. if a man accompts of any thing, his eye and minde will be on it: if we account Christ as our gaine, our hearts will be set on him continually; if he be our treasure, our hearts will be on him. Secondly, if we have made choyce of him, our hearts will joy in him above all things: as he that found the jewell, went away rejoycing. Shew me the light of thy countenance, for therein doe I delight, saith David; where true beleefe is there is joy: Zacheus, the Iaylor, and the Eunuch, after they were converted they rejoyced. This makes a covetous man not regard at all what men say of him, for hee hath that which they would be glad of; so ought it to be with us, let us be taunted, mocked, flouted at, if we have chosen Christ, [illegible: 1 letter]ll's one, wee have other things to comfort us, and our eyes will be upon them. The third note is, if we can part with any thing for Christ, and indure any hard measure for the sense and assurance we have in Christ Iesus: many are so farre herefrom, as they will not part with the least earthly pleasure for Christ; such as these, though they say they have peace of conscience, they lye, for they can have no more peace of conscience, than they have love to Christ, nor more love, than they have an esteeme of him above all things. Fourthly, hee that hath made this choice, must part with all things what ever he loves, yea his dearest affections & lusts: for a bird catched, though but by a wing, yet is she as surely the fowlers, as if her whole body were bound; so if we favour, or like and imbrace but one sinne, though we thinke not thereof, there is a floud of sinne comes in at that gate, he that is guiltie of one sinne, is guiltie of all. Quest. But the weake Christian will object, are wee not (yea the best of us) troubled with our personall secret infirmities, what shall then become of us? Answ. I answer, feare not: for its true, though the best child of God be thus troubled, yet hee pleades 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 hee forsakes all sinne in heart but one, the devill will suffer it, and indure it well enough, for he knows he is sure enough. The fifth note is, That such an one can be content to be at some cost, yea losse and paines for the Word, for the field wherein this pearle is hid: hee that is not of this minde cares not for the word. It is not that men can speake well and commend it, for many will doe so, yet afterward make a mocke of it, especially being in some company: but he that esteemes it once will ever esteeme it, and in all company wil extoll it. Herod a very reprobate, may seeme 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 knowes thy heart, many dream they have this, when indeed they have naught but the shell. How few can say in truth, I have denied this or that commodity, and refused my profit for Christs sake: Those that have done this, let them know they have a most rich gaine, and the best gain of all others; they have an universall gaine, that will comfort at all times, riches and honours cannot cure the troubled minde, neither can they deliver in the day of wrath. Then in the next place, let them know they have an everlasting gaine, that will comfort us for ever and ever. In the last place, such as have won[illegible: 1 letter]e Christ, they have such a gaine as makes them that have him, truly rich, and noble, and good: other riches without grace, doe corrupt us, the Image of God is the true and intrinsecall worth: Let this incourage us to labour to get Christ, to attend the meanes that lay his riches open; and thereby shall our love bee so stirred up, and our judgement so sanctified, as wee shall bee of St. Pauls minde, to account all other things losse in regard of him: and therefore its no wonder that those that have not the benefit of the meanes, want this esteeme.