Christ Jesus Duly Prized!

Thomas Boston, 1676–1732

May 1, 1712.

Philippians 3:8, "Yes, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord."

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; does in this go out with full sail, in running down all things whatever, 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 Spirit. 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, "Yes, 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 professes 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 believes 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 show 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 your name to be remembered in all generations, therefore shall the people praise you forever." 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 Peter 3:1, 2. The drops of their blood are generative of saints. The blood of the martyrs is the seed of the church. Yes, 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 you that fear God, and I will declare what he has 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 honor; and if Christ have our hearts, he will get our endeavors that way also.

2. The apostle, in the text, expresses himself with the utmost certainty, "yes, doubtless." He was not halting between two opinions, but goes with full sail, to determine in Christ's favors, upon the competition of anything whatever with him: "Yes, doubtless, and I count all things," etc.

DOCTRINE. In matters of religion, we should labor 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 labor to be doubtless in the truths of religion, especially the main points of religion. "Rooted and built up in him; and established in the faith as you 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 nourished. 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 dishonorable to God, and impeach his truth. "He who believes on the Son of God, has the witness in himself: be that believes not God, has made him a liar; because he believes not the record that God gave of his Son."

3. Because they are the spring of apostasy 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, Ephesians 4:14, 15.

Labor 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, "You are the Christ, the Son of the living God," Jesus said unto him, "Blessed are you Simon Bar-Jonah: for flesh and blood has not revealed it unto you, 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 mold 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 between 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 between truth and error; having his spiritual senses exercised, he judges of them, as the mouth tastes meat. We now proceed,

II. To show that we should labor 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 has 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 who has my commandments," says Jesus, "and keeps them, he it is that loves me: and he who loves 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 you do these things, you 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 laboring 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 endeavor to have our religion sure. Therefore in suffering or difficult times, the Lord uses to give this assurance to his people, as to Moses, Paul, etc.

DIRECTIONS. 1. Labor 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 out 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. Labor 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 has the promise of assurance. "Whose offers praise glorifies me: and to him that orders his conversation aright, will I show the salvation of God." Such a conversation makes conscience our friend, and cherishes 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 you be in the faith; prove your own selves; don't you know your own selves, how that Jesus Christ is in you, except you 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 rises the higher. Some things he counted loss, but here all things; not only loss, but dung. Now,

This teaches us, that the excellency of Christ is a subject that natively fires a gracious heart. It does 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 hidden 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 you, and there is none on earth that I desire besides you." 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 symptom when people's spirits are not affected with the preaching of Christ. When people find their hearts touched and affected with the thunderings 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 cold 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 show the incomparable excellence of Christ. Every clause in the text breathes out this. "Yes, 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 peerless. 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 has,

1. God's testimony. The Father declares him to be his delight, Isaiah 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 honor, 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 show 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 sits upon the throne, and worship him that lives forever." They cast their crowns before the throne, saying, "You are worthy, O Lord, to receive glory, and honor, and power: for you have created all things, and for your 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: your wisdom and prosperity exceeds the fame which I heard. Happy are your men; happy are these your servants, which stand continually before you, and hear your wisdom."

4. The testimony of the saints on earth, who concur in this, that he is a matchless one. "You are fairer," say they, "than the children of men; grace is poured into your lips: therefore God has blessed you forever." Says Asaph, "Whom have I in Heaven but you, and there is none upon earth that I desire besides you." 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 spoke 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 dwells all the fullness 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 anything 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 a universal fitness in him, "for it pleased the Father, that in him should all fullness dwell." He is the storehouse, from which all the saints, from Adam, have derived the supply of their wants. "In him are hidden all the treasures of wisdom and knowledge." What would we have, it is all in him.

3. Whatever excellency or perfection is in anything 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 lights every man that comes 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, Psalm 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 are so, Proverbs 23:5; but he is unchangeable, "the same yesterday, today, and forever." All fullness 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, Romans 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, Psalm 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 forever."

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 content, but said, "If your presence go not with me, carry me not up hence."

4. The devils have great power: the God of this world. Christ has 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, honor, kingdom and interest of Christ in the world.

Let what has been said commend Christ to us all.