A12184:320
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, 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.
IT is a correction of the Apostle; he formerly spake of his desire, choice, and esteem of Christs death and resurrection, and the force thereof he found in him: Now lest secret insinuating proud conceits might arise, either in himself or in them, concerning ⟨p. 123⟩his holiness, he crosses them with a Not as, showing that the best estate of Gods children in this world is imperfect: there is ever some thing to do or suffer, some lust to conquer, or some grace to strengthen.
IT is a correction of the Apostle; hee formerly spake of his desire, choice, and esteeme of Christs death and resurrection, and the force thereof hee found in him: Now lest secret insinuating proud conceits might arise, either in himselfe or in them, concerning ⟨p. 123⟩his holinesse, hee crosses them with a Not as, shewing that the best estate of Gods children in this world is imperfect: there is ever some thing to doe or suffer, some lust to conquer, or some grace to strengthen.
There is no absolute perfection but only in God himself, yet in Christians there is a kind of derivative spiritual perfection, which consisteth chiefly in the parts: a Christian hath this perfection, he hath all grace in some measure; we have no other perfection, no not so much as perfectio viae, though the Papists say they have it, indeed we are so far from it, that never could Christian keep the rules of nature; much less can we attain to the perfection of obedience to the law, for by it we are all cursed: nay in Christ none attains to evangelical perfection of grace so as thereby we can be justified, as by a work of our own, for our righteousness is but in part; and this perfectio viae, which they boast of so much, differs not from their perfectio finis, no more than love to a man raised by good report of him, differeth from love caused by the good I find in him, by personal communicating with him; and this is only in degrees in nature, they are the same love.
There is no absolute perfection but onely in God himselfe, yet in Christians there is a kind of derivative spirituall perfection, which consisteth chiefly in the parts: a Christian hath this perfection, he hath all grace in some measure; we have no other perfection, no not so much as perfectio viae, though the Papists say they have it, indeed we are so far from it, that never could Christian keepe the rules of nature; much lesse can we attaine to the perfection of obedience to the law, for by it we are all cursed: nay in Christ none attaines to evangelicall perfection of grace so as thereby wee can be justified, as by a worke of our owne, for our righteousnesse is but in part; and this perfectio viae, which they boast of so much, differs not from their perfectio finis, no more than love to a man raised by good report of him, differeth from love caused by the good I finde in him, by personall communicating with him; and this is onely in degrees in nature, they are the same love.
But why, or how is it that there is no perfection of grace in this life?
Because, there is and ever shall be in us, during this life, a perpetual combat between the flesh and spirit, so as one weakens and hinders the other. Paul at the best found a law in his ⟨p. 124⟩members warring against the law of his mind, Rom. 7.23. the flesh continually lusting against the spirit. Gal. 5.23. Hindering us from doing good, or in doing good, or in doing thereof, from doing it in a right manner.
Because, there is and ever shall be in us, during this life, a perpetuall combate betweene the flesh and spirit, so as one weakens and hinders the other. Paul at the best found a law in his ⟨p. 124⟩members warring against the law of his minde, Rom. 7.23. the flesh continually lusting against the spirit. Gal. 5.23. Hindering us from doing good, or in doing good, or in doing thereof, from doing it in a right manner.
I answer, love, in the abstract being perfect, is the fulfilling of the law, but in this or that subject its not perfect: Pauls love, nor Peters love was not the fulfilling of the law.
Its true Gods works are perfect, but in their times when they are finished; grace at length shall be perfect in us.
Its true Gods workes are perfect, but in their times when they are finished; grace at length shall be perfect in us.
Secondly, all Gods works without us are perfect, as justification and glorification they are perfect, for we are perfectly justified even now, but his works within us, such as are his sanctifying graces, are not perfected till our time of glorification: for he suffers the old Adam to be within us for divers reasons, so long as we live in this earthly Tabernacle.
Secondly, all Gods workes without us are perfect, as justification and glorification they are perfect, for we are perfectly justified even now, but his workes within us, such as are his sanctifying graces, are not perfected till our time of glorification: for he suffers the old Adam to be within us for divers reasons, so long as we live in this earthly Tabernacle.
For use hereof, observe this as a ground for justification by faith. Paul, Rom. 5.9. proves, that even now he was justified, and in this place he denies and disclaims absolute perfection, and therefore could not be justified by it; and therefore must needs be justified by faith: if it were his case, it is much more ours, who come not ⟨p. 125⟩to that measure of the fullness of grace that he attained to.
For use hereof, observe this as a ground for justification by faith. Paul, Rom. 5.9. proves, that even now he was justified, and in this place he denies and disclaims absolute perfection, and therefore could not be justified by it; and therefore must needs be justified by faith: if it were his case, it is much more ours, who come not ⟨p. 125⟩to that measure of the fulnesse of grace that hee attained to.
Secondly, this may serve to comfort Christians that find themselves burdened with diverse wants, with dullness and frowardness of spirit, and with manifold corruptions, and are induced thereby to call in question their Christian estate, let them look upon a better pattern than themselves, they may be grown Christians, and yet complain with Paul of corruptions. Nay, the most strong Christians see most deeply and clearly into their corruptions, and find most opposition. There is in all men by nature, a spring of Popery, they would fain deserve heaven by a perfect and holy life, without blot; and God to humble them, suffers corruption to check them, and to keep them under, who else would be lifted up through good conceit and esteem of themselves.
Secondly, this may serve to comfort Christians that finde themselves burthened with diverse wants, with dulnesse and frowardnesse of spirit, and with manifold corruptions, and are induced thereby to call in question their Christian estate, let them looke upon a better patterne than themselves, they may bee growne Christians, and yet complaine with Paul of corruptions. Nay, the most strong Christians see most deeply and cleerely into their corruptions, and finde most opposition. There is in all men by nature, a spring of Poperie, they would faine deserve heaven by a perfect and holy life, without blot; and God to humble them, suffers corruption to checke them, and to keepe them under, who else would bee lifted up through good conceipt and esteeme of themselves.
