A12184:187
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.
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.
But some may say, did Paul esteem all things to be loss, yea his good works?
But some may say, did Paul esteem all things to be losse, yea his good workes?
I answer, good works in their own nature are good: but weighing them with Christ, as Paul did, they are also dross, and dung.
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 we are not §2righteous, or justified, by any works ceremonial, or moral, either before or after our conversion. The Papists allege works as meritorious, we contrarily do disclaim them. As to that purpose: I (say they) you mean ceremonial works: we say no, we mean also moral. For Paul was unblameable as concerning the works of the law, and yet counts them dung. O (say they) St. Paul meant those works before his conversion, and not those after his conversion. I answer, yes; all things in respect of Christ, I do now account them as dross, and loss. To prove this the fuller; If ⟨p. 79⟩nothing after conversion be perfect, then cannot they entitle 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 own heart, Psal. 143.2. None righteous in thy sight, and who can say his heart is clean. And Isaiah 64.6. We are all as an unclean thing, and all our righteousness as filthy rags.
Secondly, it teaches us, that wee are not §2righteous, 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 ⟨p. 79⟩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 says, the Prophet speaks this in the person of the wicked. I hope he will not put the Prophet into that number; for he saith, we, and our, and our righteousness; not our ill deeds; and all our righteousness. Nay of himself in particular: Isaiah, saith as much in Isaiah 6.5. And besides, the wicked do not use to pray, as the whole Chapter is to that end. And Daniel also includes himself in his confession, Dan. 9.20. And to prove this by reason; We know that weak and corrupt principles, must needs produce imperfect effects: now the principles of all our motions, are evilly affected; our understandings, memories, affections, all are corrupt and weak. Corruptions make combats in all parts of the soul and body: in whatsoever therefore we do, there is flesh and spirit; and their own Authors agree hereunto: as Ferus, and Catharen a Cardinal of their own, says there is donatajustitia, and inhaerens. When the question is what we must lean to, it must be only on Christ and his righteousness, wherewith from ⟨p. 76⟩him we are endowed. And a Pope of theirs, Adrian the fourth, saith that all our righteousness is as the reed of Egypt, which will not only fail us if we rest on it, but will pierce our sides. St. Cyprian saith also, that he is either Superbus, or Stultus, that says or thinks he is perfect. And good reason, for that which shines in the eyes of m•n, in Gods esteem is base. In thy sight shall no flesh be justified: Now there are divers degrees of judgements; in Gods judgement none sh•ll be justified, nor in judgement of l•w, for in many things we offend all: and for the judgement of the world, what is it if it clear us? can that acquit us, if God and the law condemns us? & for the judgment of our own consciences, if they be cleared they will condemn 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 own inherent righteousness, why do they teach the doctrine of Doubting, as necessary to salvation? But how ever they may brabble in schools to maintain this their assertion, yet when death comes, they must fly those shifts, and lay hold only on Gods love.
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,
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 esteem simply considered, and of another comparatively; stars in the day are not seen, yet in the night ⟨p. 81⟩are great lights. So works in regard of Christs works, are not visible, are nothing, but in themselves are good.
I answer, Things admit of one esteeme simply considered, and of another comparatively; starres in the day are not seene, yet in the night ⟨p. 81⟩are great lights. So workes in regard of Christs workes, are not visible, are nothing, but in themselves are good.
