A12184:182
An exposition of the third chapter of the Epistle of St. Paul to the…
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.An exposition of the third chapter of the Epistle of St. Paul to the Philippians also two sermons of Christian watchfulnesse. 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 Philipp. 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 Grayes-Inne.
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.
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,