A12184:200
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.
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.