A12184:454
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.
Secondly, Ministers when they come to preach, must pray that God would take away the veil from the peoples ears and hearts: and people when they come, let them pray that God would open their hearts: and not come in the strength of their own wit, knowing that God openeth and shutteth, none can open or shut till he doth it.
Secondly, Ministers when they come to preach, must pray that God would take away the vaile from the peoples eares and hearts: and people when they come, let them pray that God would open their hearts: and not come in the strength of their owne wit, knowing that God openeth and shutteth, none can open or shut till hee doth it.
In the third place, we may observe, that God in mercy will do this for us: he will open our hearts; he will reveal, though not every particular truth, yet all necessary truths according to our estates: some stand in need of more than others, as Ministers ought to have more than people, and Governors are to have a larger spirit than other inferiors, yet all shall have sufficient.
In the third place, wee may observe, that God in mercie will doe this for us: hee will open our hearts; he will reveale, though not every particular truth, yet all necessarie truthes according to our estates: some stand in need of more than others, as Ministers ought to have more than people, and Governours are to have a larger spirit than other inferiours, yet all shall have sufficient.
Therefore for our necessities, let us go to God, he hath promised to lead us, and with David pray; Lord open thou mine eyes, that I may see the wonders of thy Law: he hath promised to anoint our eyes with eye salve, and its his office to guide us, he is our Prophet to instruct us.
Therefore for our necessities, let us goe to God, he hath promised to leade us, and with David pray; Lord open thou mine eyes, that I may see the wonders of thy Law: he hath promised to anoint our eyes with eye salve, and its his office to guide us, he is our Prophet to instruct us.
In the next place, observe that if any man belong to God, he must at one time or other be thus minded as Paul was: to hate all things as vain, to strive on to perfection, to make conscience of the least offences, yea, of idle thoughts and words, of loose wanton behaviour, to know he is not perfect enough, vigilant enough, to look how far he is short of that pitch of perfection he ought to attain unto, not to content himself that he hath out-gone others: these things they shall know either here in time of trial and temptation, or at the hour of death, when no man ever repented of his goodness or forwardness in Religion, nor of his care or constancy in good courses.
In the next place, observe that if any man belong to God, he must at one time or other bee thus minded as Paul was: to hate all things as vaine, to strive on to perfection, to make conscience of the least offences, yea, of idle thoughts and words, of loose wanton behaviour, to know he is not perfect enough, vigilant enough, to look how farre hee is short of that pitch of perfection he ought to attaine unto, not to content himselfe that he hath out-gone others: these things they shall know either here in time of triall and temptation, or at the houre of death, when no man ever repented of his goodnesse or forwardnesse in Religion, nor of his care or constancie in good courses.
And therefore let us be stirred up to be of the same mind now, and if any man shall think with himself, because God will reveal this, therefore he will neglect means, and stay till God inspires this mind into him; let such take heed, if they love goodness, they will set about it presently, but if they quench the good motions of Gods spirit, God will take his spirit from such. Beg that God would now change thee, for thou art not master of thy thoughts: if we now put off God till we die, its just with God to suffer us to forget our selves: let us be well affected for the present, and though we see not so clearly as we should do, let us attend the means, and though we cannot grow in religion, yet let us not think it a shame, but allow and uphold such courses, else is our estate desperate.
And therefore let us be stirred up to bee of the same minde now, and if any man shall think with himselfe, because God will reveale this, therefore he will neglect meanes, and stay till God inspires this minde into him; let such take heed, if they love goodnesse, they will set about it presently, but if they quench the good motions of Gods spirit, God will take his spirit from such. Beg that God would now change thee, for thou art not master of thy thoughts: if we now put off God till we die, its just with God to suffer us to forget our selves: let us bee well affected for the present, and though wee see not so cleerly as wee should doe, let us attend the meanes, and though we cannot grow in religion, yet let us not thinke it a shame, but allow and uphold such courses, else is our estate desperate.
Observe further, this speech as its a discovery of a moderate spirit in the Apostle, there are some graces that seem in show to cross one another, as zeal and moderation, but they do not, for zeal when it meets with a fit subject for moderation, can be moderate: Paul condemns not, but hopes; and its an example for our imitation, love bears all, and hopes all: whiles God suffers, why should not we suffer? Christs spirit will not break the bruised reed, in whomsoever it is: God hath a time for such as we condemn, even as he had a time for us, and therefore we must use all means, waiting if at any time God will give us repentance. 2 Tim. 2.25. Ministers must not be harsh with weak Christians, its Gods work to bow affections, and not mans.
Observe further, this speech as its a discoverie of a moderate spirit in the Apostle, there are some graces that seeme in shew to crosse one another, as zeale and moderation, but they doe not, for zeale when it meets with a fit subject for moderation, can bee moderate: Paul condemnes not, but hopes; and its an example for our imitation, love beares all, and hopes all: whiles God suffers, why should not wee suffer? Christs spirit will not breake the bruised reed, in whomsoever it is: God hath a time for such as we condemne, even as he had a time for us, and therefore wee must use all meanes, wayting if at any time God will give us repentance. 2 Tim. 2.25. Ministers must not be harsh with weake Christians, its Gods worke to bow affections, and not mans.
And secondly, when we have used all the means we can, we must depend on Gods providence: and therefore we are to fetch grounds of toleration and patience towards others, from Gods love and wisdom, who reveals the seed sometimes long after.
And secondly, when wee have used all the meanes we can, wee must depend on Gods providence: and therefore we are to fetch grounds of toleration and patience towards others, from Gods love and wisedome, who reveales the seed sometimes long after.
The Papists, they check us for want of means to reduce men into unity, and to compound controversies, they brag of the Popes power this way, but its but a brag, for why do they not conclude their own?
The Papists, they checke us for want of meanes to reduce men into unitie, and to compound controversies, they brag of the Popes power this way, but its but a brag, for why doe they not conclude their owne?
They are far more happy than the Church was in Christs time; he says, offences must come. Paul sees there must be errors, he could not compose all, God must reveal it in his time.
They are farre more happie than the Church was in Christs time; hee sayes, offences must come. Paul sees there must be errors, hee could not compose all, God must reveale it in his time.
But how do they compose differences? by excommunication, imprisonment, and death, and this by the censure of an ignorant man perhaps, which is brutish and unfit for the Church of God. For our part, we want no means, but the effect or success we must leave to God, we are not to force men tyrannically to our opinions in lesser matters, but leave them to Gods time of revelation.
But how doe they compose differences? by excommunication, imprisonment, and death, and this by the censure of an ignorant man perhaps, which is brutish and unfit for the Church of God. For our part, we want no meanes, but the effect or successe we must leave to God, we are not to force men tyrannically to our opinions in lesser matters, but leave them to Gods time of revelation.
And lastly, as this hope of revelation is promised, so are we to expect it and wait for it: for to him that hath, more shall be given; and therefore let them that have beginnings of grace, be comforted to walk on, and for those that are not entered, let them not be discouraged, God will reveal: But upon what condition, it follows:
And lastly, as this hope of revelation is promised, so are wee to expect it and waite for it: for to him that hath, more shall be given; and therefore let them that have beginnings of grace, bee comforted to walke on, and for those that are not entred, let them not be discouraged, God will reveale: But upon what condition, it followes:
The word Nevertheless, some read it Only, as if it were a condition; but it implies both a precept and a condition, showing that those that look for revelation of further knowledge and goodness, they must walk according to that measure of knowledge they have. The word Rule, ⟨p. 170⟩implies in general the Scripture; more particularly, a company of sound truths, concerning faith, love, and hope There is a great Bible which is the whole Word of God, the little Bible is the grounds of Religion, and these are not only to be understood in the Book, but comprehended and invested in our understanding and affections, and according to these we must walk. Truth is no guide to us being only in the Book, but as it is seated in the heart.
THe word Neverthelesse, some reade it Onely, as if it were a condition; but it implyes both a precept and a condition, shewing that those that looke for revelation of further knowledge and goodnesse, they must walke according to that measure of knowledge they have. The word Rule, ⟨p. 170⟩implyes in generall the Scripture; more particularly, a company of sound truthes, concerning faith, love, and hope There is a great Bible which is the whole Word of God, the little Bible is the grounds of Religion, and these are not onely to be understood in the Booke, but comprehended and invested in our understanding and affections, and according to these we must walke. Truth is no guide to us being onely in the Booke, but as it is seated in the heart.
1But lets come to some observations; first, we may learn that God out of his goodness, hath left to his Church a rule of faith and manners: there is a rule whereby men must walk, otherwise should we be in a labyrinth of errors continually, having no other light but this torch-light of Nature, to guide us in this thick darkness, wherein we are by nature.
1But lets come to some observations; first, we may learne that God out of his goodnesse, hath left to his Church a rule of faith and manners: there is a rule whereby men must walk, otherwise should we be in a labarinth of errors continually, having no other light but this torch-light of Nature, to guide us in this thick darknesse, wherein we are by nature.
The properties of this rule are divers; First, its a sixth and unchangeable rule, and therefore we must bring all to it, not it to all.
The properties of this rule are divers; First, its a fixt and unchangeable rule, and therefore we must bring all to it, not it to all.
Secondly, this rule is a perspicuous and clear rule, thy word is a lantern to my steps, and a light to my paths.
Secondly, this rule is a perspicuous and cleere rule, thy word is a lanthorne to my steps, and a light to my pathes.
