All Things but Loss

Phil. 3:8.

“Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord.’

Wheis” we look at the preceding verses, we see abundant reason why Paul, if any one, might have had ‘• confidence in the flesh;’ or might have felt a comj)lacency in his personal advantages and merits. As to descent and sect, he was a Hebrew of the Hebrews, pertaining to one of the most patriotic and favoured tribes; a Pharisee of the very strictest sort. Those who had known his youth would remember him as having every prerogative which the purest Judaism could boast. As to life and morals, he had been, according to their own standard, not only above reyroach but zealous even to enthusiasm and fury. These things, with whatsoever learning, rejDutation, rank and influence, lie may have possessed, were formerly ground of boasting; not only sources of complacency in the sight of men, but cause of confidence in the sight of God. By these covenantrights, by this title as a son of Abraham, by this adherence to the law of Moses, by this fanatical championship for the old religion, he had hoped to save his soul. But now the current of his thoughts, judgments and aifections has been entirely reversed; so that all these advantages he regards as nothing; and this in comparison of a new treasure which he has gained. Like the merchantman, having found the pearl of great price, he sells his all, to buy it. ‘’ But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ.”

TnE TIIUE DISCIPLE RECKONS ALL ATTAIN-MENTS AND ADVANTAGES WORTHLESS, IN COM-PARISON WITH THE KNOWLEDGE OF ChRIST.

Expecting to revert to the same topic, let us here observe, that the peculiar expression “the knowledge of Christ Jesus,” has great significancy. It is by knowing Christ, that we come to obtain his grace. It is by knowing, that we believe. That which we believe, to the saving of our souls, is matter of previous knowledge. “This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom thou hast sent.” Jo. 17:3. Mark the expression, the only true God: God is the infinite, eternal, essential Truth. The object of all faith and all knowledge is truth. “God is Light.” Jesus is “the true light.” The soul’s apprehension of this light of truth, embodied in the Lord Christ as in a permanent luminary, is salvation. Thus man is dealt with as a rational creature, an intelligence made to seek and enjoy truth, an immortal spirit destined to be forever conversant with the true light. At the juncture of first believing, the soul comes out of darkness into day, and fixes its gaze upon the Sun of righteousness. “At midday, O King,” said Paul to A grippa, “I saw in the way a light from heaven, above the brightness of the sun, shining round about me.” This was only a symbol of the light which was hereafter to guide his way; a super-excellent knowledge, for which he was to account all things but loss.

1. He reckons all but loss, as an object OF PUESuiT. All men have some object of pursuit; and all great, influential men, have some object which they pursue intently. Paul was not in his natural state a man without an aim. The wheels of his chariot were almost fired with the revolution. Such glimpses as he gives us show that his youthful career had been one of ardor and impetuosity. He had sought science and learning. Though rude in speech, according to an Attic standard, yet not, he says, in knowledge. He had read their poets. He was of a literary capital. Zeal for learning had carried him to Jerusalem, to the school of Gamaliel, a Pharisee-professor. In all rabbinical lore he was deeply versed. The glory of Judaism had been his aim. He was in arms against the Church, exceedingly mad, breathing out threatening and slaughter, thinking he ougljt to do many things against the name of the Lord Jesus; a blasphemer, a persecutor, injurious. — These statements make the change more striking. He is not subdued into lethargy. He has not lost his velocity or his momentum, but has put them upon a new line of direction. Still he pursues; but the object is new. Suddenly beholding charms hitherto all undiscovered, he abandons the chase of what just now delighted him, and goes with fervid haste in quest of the excellency of the knowledge of Christ Jesus his Lord.

Something he knows; but not enouo-h.

Tastes of this fountain do but auirment the thirst for more. Glimpses of that countenance excite desires for more ravishinpacquaintance. He still is true to his spiritual, intellectual nature, and still pants for knowledge; but in a new field, and of a new kind, of a new degree, (jo vrrcpexov) supereminent knowledge. All preldous objects of research and endeavor have become distant, faint and uncontrolling, compared with this new object, Christ Jesus. It is the object known which stimulates the ardent longing. ‘We would see Jesus,’ cried certain Greeks: ‘I would know Jfsus,’ cries Paul, as yet unsated with his revelations. Nor was lie a novice, when lie penned these words; yet still, after years of learning and believing, he is seen, as in mid-race, urging his way towards the goal. No look is turned towards the past; all is forgotten, while he strains muscle and sinew in the course. For what is this fleet pursuer running? “that I may win Christ!” v. 8. “that I may know him;” v. 10. “and the power of his resurrection and the fellowship of his sufferings.” The language is that of unwearied exertion: “not as though I had already attained — hut I follow after.” — “I press towards the mark, for the jDrize of the high-calling of God in Christ Jesus.” — The knowledge which Paul covets, and which every disciple seeks, is not speculative but effectual. It appropriates. It makes the object ours. It wins Christ. It causes the soul to be found in Christ. It takes the prize of the high-calling. Where truth is apprehended by Faith, the truth is made ours. Such believing views of Christ unite to him, and make us participants of the new, eternal life which is in him. This gives the supereminency to such knowledge. Well may the believer, for this, give up all, and say: “This one thing I do, forgetting those things which are behind and reaching forth unto those things which are before, I press, I jpress toward the mark.” Here is intensity. Here is revealed the ruling passion. In his measure, every true believer makes knowledge of Christ his Saviour and union with him, the great, paramount, all-absorbing end, for which he shuts eyes and ears upon all earthly rivals, and runs saying, “This one thing I do!”

2. He reckons all but loss as a meritorious GROUND OF HOPE. Those remarkable advantages which he recites and reyudiates, had all been pleaded by him, as the procuring cause of his salvation. To this day, wherever you find a Jew, you find one who hopes to secure God’s favor by works of righteousness which he has done; and O hov, slavish and burdensome are the services which the blinded sons of Jacob impose on themselves! And how natural the lapse of even Christian communities, into the same will-worshi[), as we see in the Church of Rome. Saul of Tarsus was rich in such merits. “If any other man thinketh that he hath whereof he might trust in the flesh — I more.” Not a convert or proselyte, but “circumcised the eighth day;” not of the half-blood, like Timothy, but “a Hebrew of the Hebrews;” not of the schismatic Israel, but “of the tribe of Benjamin;” not a Sadducean skeptic, but “as touching the law, a Pharisee;” not a lukewarm trimmer, but “concerning zeal, persecuting the Church;” not an antinomian free-liver, but “as touching the righteousness which is in the law, blameless.” He had observed all from his youth up; sacrifices, prayers, tithes, fastings, purifications, abstinences. Here was a fund of merit, which according to any legal standard was worth more than all the riches of the earth, and made sure his entrance into heaven. How does he regard it, from his new point of observation beside the Cross? “What things were gain to me, those I counted loss for Christ.” The most contemptuous expressions are emjDloyed, to show his depreciation of all such merits. He has actually thrown them overboard v.

8 “for whom I have suffered the loss of all things” .... and let us observe for what... “that I may win Christ, and he found in him, not having mine own rio-hteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.” My brethren, this is a most important point, to which I beg your undivided attention, while you mark the pi-ease terms of the antithesis. See the things put in contrast: 1. My own righteousness, 2. Gods righteousness — my own righteousness, wldcJi is of the law: God’s i-iahteousness, ivJiich is of faith. Legal righteousness: gracious righteousness. Righteousness by doing: ri«”hteousness by believing. The former he rejects: the latter he seeks after. Here, beloved brethren, we have the whole gospel, the whole plan of salvation. If you are right here, you cannot go wrong in any fundamental point. And if through divine grace you could apprehend this one truth, in a proper and evangelical way, you would go away justified and saved.

Let it be carefully noted, that, as to essentials, the exjierience of Paul is the experience of all men who are called Their first endeavonr is to be saved by a rififliteousness of their own. It is the instinct of a nature born under the covenant of works. The legal axe, laid at the root of the trees, eifects so much as this; it demonstrates the impossibility of keeping the law. Yet the process is long by which sinners arrive at this great conclusion. The state of many awakened persons is precisely that of the Jews as sadly described by Paul, Eo. 10:3. “For they, being ignorant of God’s righteousness and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.” The third and fourth chapters of Romans are chiefly employed in battering down this stronghold of self rifhteousness. But sooner or later the true convert comes to the conclusion, that the work is all of grace, and that he must receive a salvation already wrought. You may go through the biographies of those who have been remarkable for clear and lively hopes, in all ages of the Church, and you will perceive that they passed through this very crisis. The history of Luther tlioiigli known to most, deserves ciiation in this place. There was nothing which the devout young monk would not have done, to obtain God’s favor. Every thing that law could do, in the way of submission and terror, was already done. Like Paul, he was blameless. Yet he was in despair. “I saw, said he, that I was a great sinner in the sight of God, and I did not think it possible for me to propitiate him by mine own merits.” I tortured myself almost to death, to procure peace with God for my troubled heart and agitated conscience; but surrounded with thick darkness, I found peace nowhere.” Even after certain gleams of light had broken in, he would say, to his aged friend and guide, Staupitz: “How can I dare believe in the favor of God, so long as there is no real conversion in me? I must be chanoed, before he will accept me.” Staupitz replied, and I beg your consideration of his reply: “There is no real repentance except that which begins with the love of God and of righteousness. What others imagine to be the end and accomplishment of repentance, is on the contrary only its 12-^ beginning. In order that you may be filled with the love of what is good, you must first be filled with, love to God. Love Him who first loved you!” — When afterwards, lying ill from mental anguish, an aged friar tried to make him say from the Creed, *I believe in the forgiveness of sins;’ and added, ‘^ Ah, it is God’s command that we believe our own sins are forgiven us, for Christ’s sake,” he experienced immediate delight; and the pious adviser rejoined, ^’ Hear what St. Bernard says in his Discourse on the Annunciation: The testimony of the Holy Ghost in thy heart is this. Thy sins are forgiven thee!’” It was from exercises such as these that the great Keformer was led to ascribe such value to the doctrine of Justification by faith alone, without the works of the law; so as to call it the doctrine by which the Church must stand or fall. In the same proportion, he accounted all his former bitter penances, vigils, almsdeeds and mortifications, as less than nothing. — In this house to-day, persons are doubtless found, who are cherishing the same errors, and setting great value on efforts of theii’ own, which they ought, with Paul and Luther, to cast forever behind them. Instead of doinor too little, they are doing too much; but it is all in their own strength. What they are striving after, under the false opinion that it is repentance, is some humbling, sorrow, submission, hatred of sin, amendment of life, secret change, which shall make God ready to accept

them, and give them a warrant to believe. ‘They have not submitted themselves unto the righteousness of God.’ All their doings proceed upon an undervaluing of the finished work of Christ, as if He had not done enough. Joyful is the hour, when all this is abandoned, an hour to be remembered even at the gates of death. In 1855, a lovely Christian wife and mother was in the dying struggle, on the banks of the lake of Geneva. Conversing with her husband, a man of great eminence, she reverted to the youthful days when Christ found her. Her own account is very touching: “It was in 1828; she was desirous to be saved, and accordingly read many sermons and communion exercises, in which after the manner of that period much was said about what man has to do, but little about what Christ has already done. In spite of all her efforts, she could not obtain peace of soul, and was wearying herself in vain. ... ‘I was sad and languishing, even amidst the amusements of the world... One day, in the spring of 1828, my sisters and I were surprised by a shower, near (Pre-l’Eveque) the house of Mr. Malan. We went in. Mr. Malan asked me if I was a believer; I said Yes. He asked me if I was sure of going to heaven; I said No. Then he announced to me the Gospel, and two expressions above all struck me; one was, He that hath the Son hath life; the other. It is finished. O, I cried, Jesus does not merely help ... he saves! the salvation is then complete. I have been mourning that I could not accomplish it; and now I learn that Jesus has accomplished it. What joy!’ From that time there was a great change in her heart; to overwhelming sadness succeeded serenity and comfort.”^* This is true experience, and it is common. No sooner does the believer’s eye fairly open upon the excellency of the knowledge of Christ Jesus his Lord, than he rejects

* Account of Madame Merle’s death.

all other modes of pardon and peace. Thus the beggar abandons his rags, when gifted with white raiment. Thus the shipwrecked mariner forsakes his parting raft, to be received upon some rescuing vessel. All the past, with its imperfections and its cares, is forever thrown into the shade, while the believer exults in the work of his Redeemer.

3. He reckons all hut loss for the sake

OF HIS NEW ACQUISITION AND CAUSE OF GLO-EYiNG. For time, but especially for eternity, he is enriched. The supremely excellent knowledge of Christ Jesus is his. It is the same with the knowledge of God’s love; concerning which our apostle says, — “that ye may be able to comprehend with all saints what is the breadth and length and depth and height, and to know the love of Christ which passeth knowledge.” He who has attained to true religion feels that now for the first time he has the elements of true happiness. But possessing true religion is nothing else than possessing Christ, who henceforth dwells in the heart by faith. Thus speaks Paul: “that I may know Him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death; if by any means I might attain unto the resurrection of the dead.” In this world he has assurance and earnest of what his liord will do for him; but at the second coming, his vile body is to be fashioned like unto Christ’s glorious body. Salvation is incomplete in this world. The children of God are troubled, chastened, tempted, separate. They know not one another. The time of the general resurrection is that of the gathering together of all the Church triumphant. Christ will be the centre of the immense circle, the visible Head of the family. Expectation of this, founded on our Lord’s grace and righteousness, quickens the joys of him who believes. This is his honour and bliss. “God forbid that I should glory, save in the cross of our Lord Jesus Christ.” In former days, lie has gloried in other things. He has left them all behind. Christ is all. The knowledge of him infinitely transcends all the discoveries of science and all the charms of letters and art. To ‘know him is the prelibation of heaven. To know him more fully will be heaven complete. This was Paul’s single passion. It ruled — it bore him onward, through difficulties and persecutions. As the swift runner in the games disregarded all the ground passed over, and counted nothing done, till he touched the garland, so Paul despised every attainment in comparison with what was to come. He hears God calling out of heaven; he sees God holding forth a reward; this is his goal; this is the prize of the high-calling of God in Christ Jesus. Language cannot describe a more ardent pressure onwards. He pants, he runs, he stretches forth the hand, he throws off every weight, in thought he already seizes the crown. — When a true believer begins to taste the blessedness of his acquisition and to comprehend the extent and riches of what is reserved for him in heaven; all regrets for the past vanish. Among thousands who have made temporal sacrifices for Christ’s sake, we hear none complaining. Only false disciples long for the leeks, the onions, and the fieshpots of Egypt. If this serene complacency in a religious life seems strange to any, it is to those who have no idea of what religion is. If there is any tiling over which a rational being might exult, it is acquaintance and reconciliation with God; it is beino- on risrlit terms with the holy and benignant Creator; it is holding filial correspondence with him whom we had offended by wicked works. What are learning, power and wealth to this? Hear the unerring decision of heaven: ‘’Thus saith Jehovah, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness, judgment and righteousness, in the earth; for in these things do I delight, saith the Lord.” Jer. 9:23 Hear the new testament version of the same: “Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord.”

My Christian brethren, the character here set forth commends itself to your approval, however far remote from it your own may be. It is no neutral, timeserving character. Those whom we call great men in history are men of a mighty, and in general of a single impulse. He who is drawn in various directions cannot excel. But when all motives seem to become subserT[ent to one, the effect is constancy, energy and success. Our modern half-way religion, running partly one way and partly another, fearing the Lord and serving one’s own Gods, speaking half the language of Ashdod, halting between Jehovah and Baal, bowing to God and Mammon, this is not the principle which will make martyrs or convert the world. The true disciple who struggles up the rocky coast of repentance, makes it his first business to burn his boats. He cuts off every possibility of retreat. The great future is so bright and absorbing, that the past goes for nothing. One thing is needful — one thing he does — One Person, infinite in holy charms, has won his eye and his heart. Hinder me not, he exclaims. And as if he had been nailed to the same cross, and marked with the same stigmata in hands and feet, he cries, “Henceforth let no man trou])le me, for I bear in my body the marks of the

Lord Jesus!” Dear brethren, how litmentably we fall short of tMs concentration of affection and purpose. We know there is such a temner — we have observed it in others; perhaps for short seasons, we have felt it in ourselves. But the fascinations of society, the intoxicating spell of daily business, the alternations of loss and gain, desire and apprehension, the deceitfulness of riches, and the lusts of other things, choke the rising faith and love, and draw us away from this great surrender. It is important for us to know, that that which draws us away from high esteem of Christ, is our idol. Every irreligious plea is fallacious, and none is more so, than the suggestion, that we shall gain in happiness by yielding aught to the world. Ah! this fell delusion robs God and his service of half our years! O that it were deeply graven on our souls, that the secret of bliss is to give up all — yes to give up all. It is the wholehearted Christianity which rejoices alway. Entire, immediate, unconditional, absolute surrender — that is what we need. If we could pour a river of Lethe over all the past — if we could forget alike the good and evil, as objects of pursuit or matter of glorying — if we could in thought overleap what remains of time, and ]3lce ourselves by an act of transcendant faith before our coming Lord — and if in correspondence with this we could make sacrifice of all things in order to be swallowed up in the glorious ideal of Divine beauty presented by Jesus Christ... that would be happiness, second only to the beatific vision! AYliat would cares, losses, crosses, pains, languishings, reproaches, bereavements, mortal diseases be to a soul thus captivated with the excellency of the knowledge of Immanuel! What would the gaudy shows of wealth, the world’s entertainments, amusements and rewards, be to one thus enriched! Religion thus understood and experienced is a heritaoe in itself. It makes the poor rich; it turns the riches of the wealthy into dust. Great and commanding faith, to bring things unseen home to us with a realizing power is what we need. We should strive for it, and pray for it. God sometimes causes this treasure, like molten gold, to flow freely in the furnace of affliction. Bless those pains amidst which one walks with you, like unto the Son of God. Have trials held off for a long time? Await them humbly. When they come, the experience will be new and searching and will reveal you to yourself. In that day you will discover that common attainments in grace are not sufficient for the dark and perilous hour. But if you are Christ’s, the sun of his grace will rise above your tempestuous horizon, and reveal a new heaven of peace.

A closing reason for seeking this high attainment, is that we shall thereby greatly increase our influence upon unconverted persons around u. Many of them are sagacious to discern that our religion is superficial and inoperative. And, on the other hand, though they have no love for a strong manifestation of ardent piety, they fear it, and feel its influence. The presence of true godliness, even among careless, infatuated persons, has a power which we are apt to undervalue. When remarkable awakenings take place, one of the most constant proximate causes is a visible increase of warnitJi and activity on the part of 2)rofessing Christians. Hence such a state of tilings is called a revival of religion. Without this elevation within the church, no measures however well-chosen or diligently plied are likely to have much effect. Let me seriously implore our worldly friends, not to judge of the power of Christianity, from what they witness in the present condition of our churches. There are vital forces which slumber. If God speak the word, an army shall start up, each man endued with strength for great encounters. Shame on us, brethren, that we should have to take such apologetic ground with our unreconciled friends. Rather should we be able to say, with Paul (v. 16) “Brethren, be followers together of us.” Those who are unconverted are likely to remain such, until* there be a new manifestation of primitive fervour in Christians. While we are making few inroads upon the world, the world is making numerous inroads upon us; carrying away weak, yielding professors to its seductive amusements and carnal conformities; separating giddy children of the Church from teachings which harass their conscience; lessening the aggressive power of the gospel among us; and breaking down barriers between Christ’s flock and the worshippers of earthly things. All which should lead us to importunate prayer, that God would visit us in special mercy. “Wilt thou not revive us again, that thy people may rejoice in thee I”