A12184:308
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.
BY Resurrection of the dead, he means the glorious estate after this life, whereas the resurrection is but the beginning: and the words sound as much in effect, as if the Apostle had said; I know I shall be happy at length, but between this time and that, I know I shall meet with troubles, with many crosses; yet let the way ⟨p. 117⟩be never so difficult, I pass not by any means to come to such an excellent end, as the resurrection of the dead is: in which words we will
BY Resurrection of the dead, he meanes the glorious estate after this life, whereas the resurrection is but the beginning: and the words sound as much in effect, as if the Apostle had said; I know I shall be happie at length, but betweene this time and that, I know I shall meet with troubles, with many crosses; yet let the way ⟨p. 117⟩be never so difficult, I passe not by any meanes to come to such an excellent end, as the resurrection of the dead is: in which words wee will
First, consider that there is a happy estate reserved §1hereafter, which begins with the resurrection of the body, whereby we are far more happy than the Angels that fell, and also more happy than we were in our first estate in Adam, which we lost: and therefore our hearts should be enlarged with thanks to God, that respects us above the Angels whom he hath left without hope of recovery.
First, consider that there is a happie estate reserved §1hereafter, which begins with the resurrection of the bodie, whereby wee are farre more happie than the Angels that fell, and also more happie than we were in our first estate in Adam, which we lost: and therefore our hearts should be inlarged with thankes to God, that respects us above the Angels whom hee hath left without hope of recoverie.
In the next place, consider that the beginning §2of our blessed estate hereafter, is at the resurrection: which is called the day of restoring of all things, and a time of refreshing, Acts 3.19. Its a day when all good shall be perfected, and all evil shall cease, all grief of mind, all trouble of body, and death it self, shall be swallowed up into victory.
In the next place, consider that the beginning §2of our blessed estate hereafter, is at the resurrection: which is called the day of restoring of all things, and a time of refreshing, Acts 3.19. Its a day when all good shall be perfected, and all evill shall cease, all griefe of minde, all trouble of body, and death it selfe, shall be swallowed up into victorie.
I answer,1 because our bodies and souls are partakers of misery and sin here, and therefore cannot partake of fullness of happiness, before they be united together again. God will have us to stay while all his family of blessed Saints shall meet together, as well us that are now alive, as our seed and posterity after us.
I answer,1 because our bodies and soules are partakers of miserie and sinne here, and therefore cannot partake of fulnesse of happinesse, before they be united together again. God will have us to stay while all his familie of blessed Saints shall meet together, as well us that are now alive, as our seed and posteritie after us.
In the third place observe, that the Apostle §3makes resurrection of the dead the last thing: ⟨p. 118⟩establishing thereby an order, that there must be means to the resurrection, and then the resurrection it self. Ought not Christ to suffer these things, and so to enter into his glory: Math. 28. And if we suffer with him, we shall also reign with him: the second resurrection must begin with the first, we are sons and Saints hereafter, but so we must also be here, only a difference there will be in degree of holiness: this resurrection doth not follow every manner of life, although men ordinarily expect a crown without crosses, and never look for justification and sanctification, but think they shall be in heaven at an instant without them. But we must suffer with Christ in Mount Calvary, before we come with him to the Mount Olivet.
In the third place observe, that the Apostle §3makes resurrection of the dead the last thing: ⟨p. 118⟩establishing thereby an order, that there must be meanes to the resurrection, and then the resurrection it selfe. Ought not Christ to suffer these things, and so to enter into his glorie: Math. 28. And if we suffer with him, we shall also reigne with him: the second resurrection must begin with the first, we are sonnes and Saints hereafter, but so we must also be here, onely a difference there will be in degree of holinesse: this resurrection doth not follow every manner of life, although men ordinarily expect a crowne without crosses, and never looke for justification and sanctification, but thinke they shall be in heaven at an instant without them. But we must suffer with Christ in Mount Calvarie, before wee come with him to the Mount Olivet.
In the fourth place, we may likewise note, that its hard to come to heaven: because of this order established by God, not in comparison of the end, for that surmounteth in excellency the hardness of the means, but in respect of the means, some by fair death, with many crosses in their life, some not by many outward crosses, yet have store of inward troubles of the mind, by reason of their inward corruption that doth trouble them: others by violent deaths and by martyrdom: the ways are so many, and the means so diverse, as there is no certainty which way we shall pass. As St. Paul knew not the means, so he cared not what the means were, for he was content to go ⟨p. 119⟩thither by any means: let the cup of affliction be never so bitter, the glory ensuing will sweeten all.
In the fourth place, wee may likewise note, that its hard to come to heaven: because of this order established by God, not in comparison of the end, for that surmounteth in excellencie the hardnesse of the meanes, but in respect of the meanes, some by faire death, with many crosses in their life, some not by many outward crosses, yet have store of inward troubles of the minde, by reason of their inward corruption that doth trouble them: others by violent deathes and by martyrdome: the wayes are so many, and the meanes so diverse, as there is no certainty which way wee shall passe. As St. Paul knew not the meanes, so he cared not what the means were, for he was content to go ⟨p. 119⟩thither by any meanes: let the cup of affliction be never so bitter, the glorie insuing will sweeten all.
Away therefore with all idle and secure thoughts of sparing our selves: Pity thy self, said Peter to Christ, but was answered sharply, get thee behind me satan: no, the way is very hard, we must come to health by physic, the end is so amiable, as it will sweeten all sour means, and therefore its good for us to be afflicted; crosses bring at length the sweetest comforts. Deny we our selves therefore, in Christs cause, know no body, look upon God and Christs promises, and promise we ourselves no more than God promises, its beyond our knowledge what God will do with us, he promises no immunity from crosses.
Away therefore with all idle and secure thoughts of sparing our selves: Pitie thy selfe, said Peter to Christ, but was answered sharpely, get thee behinde me sathan: no, the way is very hard, we must come to health by physick, the end is so amiable, as it will sweeten all sowre meanes, and therefore its good for us to be afflicted; crosses bring at length the sweetest comforts. Denie wee our selves therefore, in Christs cause, know no bodie, looke upon God and Christs promises, and promise wee ourselves no more than God promises, its beyond our knowledge what God will doe with us, he promises no immunitie from crosses.
Nay, the Saints and the Apostles chose crosses and afflictions, rather than the pleasures of sin, who were wise, and had trial of both kinds, and yet accounts these momentany afflictions, not worthy of comparison with the glory that shall be revealed, they were but light; 2 Cor. 4.17. Rom. 8.18. And if we would truly believe this, it would be easy for us to be resolved as St. Paul was, to come to heaven by all assurances, and to come to all manner of assurances, by any means: for no worldly thing can bring content, like these heavenly assurances, of the presence of the light of Gods love, which the children of God will by no means lose.
Nay, the Saints and the Apostles chose crosses and afflictions, rather than the pleasures of sinne, who were wise, and had triall of both kindes, and yet accounts these momentanie afflictions, not worthy of comparison with the glory that shall bee revealed, they were but light; 2 Cor. 4.17. Rom. 8.18. And if wee would truly beleeve this, it would be easie for us to be resolved as St. Paul was, to come to heaven by all assurances, and to come to all manner of assurances, by any meanes: for no worldly thing can bring content, like these heavenly assurances, of the presence of the light of Gods love, which the children of God will by no meanes lose.
Secondly, in all crosses let us not look into the state we are in, so much as that we are going into: we are going to a Palace, let us not be dejected in the consideration of the narrowness of the way that leadeth thereto. God will not suffer this fiery trial to consume any thing but dross, and therefore let us with Christ suffer the cross, and despise the shame, Heb. 12.
Secondly, in all crosses let us not looke into the state we are in, so much as that we are going into: we are going to a Pallace, let us not bee dejected in the consideration of the narrownesse of the way that leadeth thereto. God will not suffer this fierie triall to consume any thing but drosse, and therefore let us with Christ suffer the crosse, and despise the shame, Heb. 12.
Thirdly, labour for a right esteem of the things of this world: they are but momentary and fading, yea our lives they are given to us by God, what if we part with them, if it be for his cause, he will bring us to a better life, which shall not be taken away from us, and this life we must part with ere long: and thus we ought to work on our selves by often meditating of them, as the Saints have done.
Thirdly, labour for a right esteeme of the things of this world: they are but momentarie and fading, yea our lives they are given to us by God, what if we part with them, if it be for his cause, he will bring us to a better life, which shall not be taken away from us, and this life we must part with ere long: and thus we ought to worke on our selves by often meditating of them, as the Saints have done.
In the fourth place, we are to labour to strengthen three graces in us especially: Faith, to assure us that we are the children of God, and that we have heaven and all things belonging thereto, laid up for us; and we are to labour to see more and more into the value of them: and then we are to strengthen our Hope, which makes us cheerfully to undergo, and do any thing for Gods cause, through our expectation of that which faith believes. Lastly, let us cherish our love of Christ; this made St. Paul desire to be dissolved, and to be with Christ: which was best of all. And this love comes from Faith and Hope, and these together will breed a largeness of heart, that cares for no ⟨p. 121⟩worldly thing, and will be daunted with no affliction or crosses what ever.
In the fourth place, we are to labour to strengthen three graces in us especially: Faith, to assure us that wee are the children of God, and that we have heaven and all things belonging thereto, laid up for us; and we are to labour to see more and more into the valew of them: and then we are to strengthen our Hope, which makes us cheerfully to undergoe, and doe any thing for Gods cause, through our expectation of that which faith beleeves. Lastly, let us cherish our love of Christ; this made St. Paul desire to be dissolved, and to bee with Christ: which was best of all. And this love comes from Faith and Hope, and these together will breed a largenesse of heart, that cares for no ⟨p. 121⟩worldly thing, and will bee daunted with no affliction or crosses what ever.
But how far are we here from? did St. Paul part with life? It pertains not to us, no not to leave a new fangled fashion, nor an oath whereby we tear Gods name daily: alas, where is faith, what corruption is here overcome, which of us will ever be of Paul or Davids mind, to become vile or base for Gods cause? where is he that will endure a scoff or scorn for religion? let us beg of God this large spirit, and large affections, the children of heaven have a free spirit, basely esteeming all worldly things: Zacheus when he is called cares not for his goods, nor Paul for his privileges. The Stoics commend this resolution in men, to be willing and ready to die: alas, crosses and afflictions Paul esteemed not, so as he might attain to the resurrection of the dead: these are the things that the Stoics feared most, and it was the fear of these made them so willing and ready to die, together with a base servitude to pride: but a Christian heart is more noble, it not only fears not these, but it contemns them; yea cares not for life without afflictions, but with joy can undergo all manner of torments.
But how farre are we here from? did St. Paul part with life? It pertaines not to us, no not to leave a new fangled fashion, nor an oath whereby wee teare Gods name dayly: alas, where is faith, what corruption is here overcome, which of us will ever be of Paul or Davids minde, to become vile or base for Gods cause? where is he that will indure a scoffe or scorne for religion? let us beg of God this large spirit, and large affections, the children of heaven have a free spirit, basely esteeming all worldly things: Zacheus when hee is called cares not for his goods, nor Paul for his priviledges. The Stoicks commend this resolution in men, to be willing and readie to die: alas, crosses and afflictions Paul esteemed not, so as he might attaine to the resurrection of the dead: these are the things that the Stoicks feared most, and it was the feare of these made them so willing and readie to die, together with a base servitude to pride: but a Christian heart is more noble, it not only feares not these, but it contemnes them; yea cares not for life without afflictions, but with joy can undergoe all manner of torments.
Let us therefore take heed how we quiet our selves in our earthly dwellings here, supposing our estate to be happy, surely it is the main ground of Apostasy; we shall never come to see the price of religion, nor the excellency of ⟨p. 122⟩a peaceable conscience, nor the vanity of these things, so long as we bless our selves in them. And contrarily, let us exercise our graces in the daily trials we meet with here: doth favour of great men, doth pleasure, profit, or honour, cross and oppose thy conscience, let the peace thereof be preferred above all evermore; else shalt thou never come to Pauls holy resolution. And dream not of a vain empty faith, thou hast no more than thou dost practise, its not Lord, Lord, that will prevail at the day of judgement, but Christ will be ashamed of them at the day of judgement, that made no more account of him while they lived, than to prefer every vain, idle, wanton delight and pleasure, before his honour.
Let us therefore take heed how wee quiet our selves in our earthly dwellings here, supposing our estate to be happie, surely it is the maine ground of Apostacie; wee shall never come to see the price of religion, nor the excellencie of ⟨p. 122⟩a peaceable conscience, nor the vanitie of these things, so long as we blesse our selves in them. And contrarily, let us exercise our graces in the dayly trials we meet with here: doth favour of great men, doth pleasure, profit, or honour, crosse and oppose thy conscience, let the peace thereof be preferred above all evermore; else shalt thou never come to Pauls holy resolution. And dreame not of a vaine emptie faith, thou hast no more than thou dost practise, its not Lord, Lord, that will prevaile at the day of judgement, but Christ will be ashamed of them at the day of judgement, that made no more account of him while they lived, than to preferre every vaine, idle, wanton delight and pleasure, before his honour.
