A12184:181
An exposition of the third chapter of the Epistle of St. Paul to the Philippians also two sermons of Christian watchfulness. The first upon Luke 12 37. The second upon Revel. 16.15. An exposition of part of the second chapter of the Epistle to the Philip. A sermon upon Mal. 4. 2.3. By the late reverend divine Richard Sibbes, D.D. master of Katherine Hall in Cambridge, and sometimes preacher at Gray's-Inn.
London: printed by T. Cotes and John Dawson for Peter Cole, 1639
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Secondly observe hence; That, that which we before conversion thought gain, is indeed loss and unprofitable, nay it is dangerous: for things may in use be good, but in abuse dangerous. Riches are good in use, but in abuse mammon and thorns, as Christ terms them. Circumcision, and Sacrifices, and Baptism, in themselves were good, and many things are still good: yet when we trust in them, and neglect inward graces, sacrifice is no more acceptable than a dogs head. Good works are in their proper nature good, yet if we rely on them, they stop the way to Christ. So as it is our wicked and abusing affections, that hath brought an ill report on the good creatures of God, so as to us they are dross, and dung, nay loss: these terms doth the holy spirit give to alienate our affections from these earthly things; an outward, civill, and conformable life, are, by our too high esteem of them, stops, staying many from Heaven: for while they tell themselves they live honestly and justly, doing no wrong, they suppose themselves to be very Saints, and look no further. But every true Christian knows his infirmity, ⟨p. 72⟩and the more he is enlightened, the more he sees his darkness: he knows these things cannot be gain to him.
Secondly observe hence; That, that which we before conversion thought gaine, is indeed losse and unprofitable, nay it is dangerous: for things may in use be good, but in abuse dangerous. Riches are good in use, but in abuse mammon and thornes, as Christ termes them. Circumcision, and Sacrifices, and Baptisme, in themselves were good, and many things are still good: yet when we trust in them, and neglect inward graces, sacrifice is no more acceptable than a dogges head. Good workes are in their proper nature good, yet if wee relye on them, they stoppe the way to Christ. So as it is our wicked and abusing affections, that hath brought an ill report on the good creatures of God, so as to us they are drosse, and dung, nay losse: these termes doth the holy spirit give to alienate our affections from these earthly things; an outward, civill, and conformable life, are, by our too high esteeme of them, stoppes, staying many from Heaven: for while they tell themselves they live honestly and justly, doing no wrong, they suppose themselves to be very Saints, and looke no further. But every true Christian knowes his infirmity, ⟨p. 72⟩and the more he is inlightened, the more hee sees his darknesse: he knowes these things cannot be gaine to him.
For first, he knows they are meaner than the soul: these are earthly, the soul is from heaven; these are outward, the soul is spiritual; and therefore is only satisfied with spiritual and heavenly comforts.
For first, he knowes they are meaner than the soule: these are earthly, the soule is from heaven; these are outward, the soule is spirituall; and therefore is onely satisfied with spirituall and heavenly comforts.
Secondly, A Christian sees these things are fading▪ arising of nothing, and tending to nothing; contrarily, he knows his soul is eternal, and requires comforts that may last with it for ever. For those that joy in these outward things, when they leave him, or he leave them, as of necessity he must; its true they vanish to nothing: but he cannot, but must continue comfortless for ever, and undergo the just wrath of God. Furthermore, a Christian doth not only know these things to be no gain, but he also knows them to be loss. For that's loss which a man finds by experience to be loss, when his understanding is awakened. But all things outward, what ever they be, whether that a man is a Christian by profession, or that he is a Preacher, who hath good utterance, and is embraced of the people, and approved of, or what privilege else soever: when the conscience is awakened, they breed more horror; at the hour of death when we are to give an account of them, and they set us further off from Christ. A profane person is nearer conversion than a proud Pharisee: as Christ saith; the publican, ⟨p. 73⟩and harlots, go before you into the Kingdom of God: the reason is, because they that are thus outwardly affected, sing peace to their souls; when as the profane man hath no starting holes of excuse, his vileness being more manifest.
Secondly, A Christian sees these things are fading▪ arising of nothing, and tending to nothing; contrarily, he knowes his soule is eternall, and requires comforts that may last with it for ever. For those that joy in these outward things, when they leave him, or he leave them, as of necessitie he must; its true they vanish to nothing: but he cannot, but must continue comfortlesse for ever, and undergoe the just wrath of God. Furthermore, a Christian doth not only know these things to be no gaine, but he also knowes them to be losse. For thats losse which a man findes by experience to be losse, when his understanding is awakened. But all things outward, what ever they bee, whether that a man is a Christian by profession, or that hee is a Preacher, who hath good utterance, and is imbraced of the people, and approved of, or what priviledge else soever: when the conscience is awakened, they breed more horrour; at the houre of death when we are to give an account of them, and they set us further off from Christ. A prophane person is nearer conversion than a proud Pharisee: as Christ saith; the publican,
Secondly, God detests such boasters, more than those that are outwardly profane: and therefore Christ inveighs against such ever. Woe to you Pharisees, Hypocrites, and often threatens such with the punishment that is provided for hypocrites, as if those were the men which his soul abhorred, and for which only hell was prepared.
Secondly, God detests such boasters, more than those that are outwardly prophane: and therefore Christ inveighes against such ever. Woe to you Pharisees, Hypocrites, and often threatens such with the punishment that is provided for hypocrites, as if those were the men which his soule ab•orred, and for which onely hell was prepared.
But how shall we be qualified, that outward things may not be hinderers of us?
First, look to the foundation of all conversion▪ consider the nature of God, and his law: by them we shall see a further degree of holiness, than the best of us can attain to. The excellency of Gods nature is such, as Gods children have been ashamed to be in his presence: As Job when God spake abhorred himself. Peter when he saw the power of Christ, said; Depart from me Lord, for I am a sinful man. We are therefore to think often of the presence of God, before whom ere long we must all appear.
First, looke to the foundation of all conversion▪ consider the nature of God, and his law: by them we shall see a further degree of holinesse, than the best of us can attaine to. The excellencie of Gods nature is such, as Gods children have beene ashamed to be in his presence: As Iob when God spake abhorred himselfe. Peter when he saw the power of Christ, said; Depart from me Lord, for I am a sinfull man. We are therefore to thinke often of the presence of God, before whom ere long we must all appeare.
Thirdly, converse with those that are better ⟨p. 74⟩than thy self, and compare thy self with them. Not as the Pharisees, who compared themselves with the Publicans: and herein are many deceived, and by undervaluing others, they over-value themselves. For things compared with less, they seem somewhat; but with bigger, seem nothing: it ought not to be so with us, let us compare our selves to that rule that we live by; and to such examples as we are to follow. Compare we our selves with Christ, our righteousness with his, and then shall we see our wants.
Thirdly, converse with those that are better ⟨p. 74⟩than thy selfe, and compare thy selfe with them. Not as the Pharisees, who compared themselves with the Publicans: and herein are many deceived, and by undervalewing others, they over-valew themselves. For things compared with lesse, they seeme somewhat; but with bigger, seeme nothing: it ought not to be so with us, let us compare our selves to that rule that we live by; and to such examples as we are to follow. Compare we our selves with Christ, our righteousnesse with his, and then shall we see our wants.
Fourthly, Practise that which Christ so much beats on, that is, self-denial: hate father, mother, world, nay thy self, or never think to come to Christ; they will be loss to thee, unless thou account them loss: the young rich mans wealth made him a loser: the love of the praise of men, kept the Pharisees that they could not believe. Whosoever nourisheth any lust, it will rule him and his affections, that he shall make it his gain, be it never so vile in it self. But St. Paul being guided by another spirit, casts away all, and so must we; if we will not lose Christ, and suffer shipwreck, cast away these commodities that load us and hinder us in our course. Neither is it meant here of an actual casting away of our goods, thereby to establish the foolish vow of poverty; But herein is meant a judicious discerning of the true worth of these things in comparison of Christ, and from thence a preparation, ⟨p. 75⟩and ar• solved mind, to part with all that may hinder us from the enjoyment of peace of conscience, and the love of Christ. For a man may have a weaned soul, in the middest of abundance: and he may live in the world, though not to the world, which is a duty easily spoken of, yet not easily performed: neither was it easily wrought in our Apostle, who being a persecutor of the Church, was powerfully altered and changed from Heaven: and thus doth God deal with his children, whom he doth first cast down and afflict, that they may find by experience, that these outward things can stand us in no stead▪ it may be he suffers them to fall into some grievous scandalous sin, that they might see the body of sin that lies in them, and seeing no good, nor help in themselves, their desires are stirred up to the embracing of some better thing, wherein they may find comfort: then doth God reveal Christ to us, to whom he will have us to fly, and say: Lord what wilt thou have me to do? So as this power of changing our selves, is not in our selves, but it is an almighty power.
Fourthly, Practise that which Christ so much beates on, that is, selfe-deniall: hate father, mother, world, nay thy selfe, or never thinke to come to Christ; they will be losse to thee, unlesse thou account them losse: the young rich mans wealth made him a loser: the love of the praise of men, kept the Pharisees that they could not beleeve. Whosoever nourisheth any lust, it will rule him and his affections, that he shall make it his gaine, be it never so vile in it selfe. But St. Paul being guided by another spirit, casts away all, and so must we; if we will not lose Christ, and suffer shipwracke, cast away these commodities that loade us and hinder us in our course. Neither is it meant here of an actuall casting away of our goods, thereby to establish the foolish vow of povertie; But herein is meant a judicious discerning of the true worth of these things in comparison of Christ, and from thence a preparation,
If we think therefore that we are self-lovers, go to God, present thy self in the means, and then our eyes shall be opened to see and discern good and evil: For God hath promised to annex his spirit to the use of the means, if that we in obedience submit our selves to them.
If we thinke therefore that wee are selfe-lovers, goe to God, present thy selfe in the meanes, and then our eyes shall be opened to see and discerne good and evill: For God hath promised to annex his spirit to the use of the meanes, if that wee in obedience submit our selves to them.
The words contain a kind of correction; as if in few words he had said: All things, whatsoever I formerly boasted in, nay my very privileges, I count them not only dung, but I do count them to be loss to me: nay, I have suffered the loss of them all, in comparison and for Christ my •ord. Yea, I desire to express the earnest intention of my affections, by my desire to win him, to know h•m, to be found in him, and to formable to his death.
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 •ord. Yea, I desire to expresse the earnest intention of my affections, by my desire to win him, to know h•m, to be found in him, and to formable to his death.
In general observe:
In generall observe:
The Apostles resolution, and zeal, his assured §1certainty, his large heart being not able to express his affection (but by many words) viz. his love of Christ, and hate of all outward things whatsoever. Therefore we also in main fundamental points must be resolute, carrying a full sail; as in the truth of the thing there is a certainty, so in us there must be an assured persuasion thereof. For even from these uncertain irresolute hearts comes Apostasy, men being not grounded, are carried about with every wind of doctrine: and hence also comes different measures of grace in Christians; some ⟨p. 77⟩say with Paul, Doubtless: 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 believe it; though the foundation be sure, yet if we not build on it; the tru hand force of it, is not good unto us.
The Apostles resolution, and zeale, his assured §1certainty, 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 ⟨p. 77⟩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, from the Apostles example:§2 We are to learn in fundamental truths to be zealous. The Apostle speaking of any thing that •e•kes competition with Christ for value, how doth he vilify it? that he hath not words sufficient to e•pr•sse his fervent hatred thereof. For zeal is such an affection as causes a constant hatred against any thing that opposes that which we entirely love: even such a hatred, as will cause us not to endure to hear of it: And God therefore promiseth Ephraim he shall so abhor Idols, as he shall not have to do with them. And indeed a jealous God, and a zealous heart do well agree; when we have to do with any one that opposes God in his truth, we are not to be cold, but to be zealously affected.
In the second place, f•om the Apostles example:§2 We are to learne in fundamentall truthes to be zealous. The Apostle speaking of any thing that •e•kes competition with Christ for value, how doth he vilisie it? that he hath not words sufficient to e•pr•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 •ruth, we are not to be cold, but to be zealously affected.
In the third place: We are to learn to be §3large hearted, in expressing our affection we bear to the truth: and therefore we are to be ashamed of our shortness of breath, in speaking or meditating of Gods honour, and glory, and his truth. But particularly from our Apostles esteem, we may learn: That Gods children have sanctified and regenerate thoughts and esteems. For with new souls, they have new ⟨p. 72⟩[…] ⟨p. 77⟩[…] ⟨p. 78⟩eyes, new senses, new affections, and judgements; what they saw before to be gain, they see now to be loss. Beasts we know conceive not of mens matters, neither do weak simple men of state matters: that which weak silly men admire, the Apostle scorns and contemns. Moses accounted of the afflictions with the children of God, more than of the pleasure of Egypt. We may observe this as a mark to know our estates by: what is high in thy esteem? is honour, riches, pleasure, or the like? thou art not yet throughly sanctified; for if thou wert, thou wouldst have a sanctified judgement.
In the third place: Wee are to learne to bee §3large 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 ⟨p. 72⟩〈…〉 ⟨p. 77⟩〈…〉 ⟨p. 78⟩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.
