A12184:459
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.
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.
Thirdly, this rule is homogeneall: all things therein are spiritual, all holy, all pure, and therefore when the question is about Religion, we must have recourse thereto, as the only absolute complete rule. And therefore we must know this rule, and then be led by it, for the word Rule implies, that there must be a thing ⟨p. 171⟩to be ruled, else what needs rule, or to what use should it serve? an instrument is in vain without use: its true, many men make religion and Scripture, but a mere object of discourse. But their example ought to be no rule to us, if we look to be saved, it must be by walking according to this rule, and therefore a Christian life is no licentious life, though he be freed from the law, yet must he serve God day and night: therefore it is that the Christian prospers not, nor thrives in this world, because he will not lie, nor swear, nor have a broad conscience, as the children of this world have, that take all occasion and scope to be rich: but a Christian lives by rule, he hath little, and it is blest to him, for he looks at riches and profits of another kind.
Thirdly, this rule is homogeneall: all things therein are spirituall, all holy, all pure, and therefore when the question is about Religion, we must have recourse thereto, as the onely absolute compleat rule. And therefore we must know this rule, and then be led by it, for the word Rule implyes, that there must bee a thing ⟨p. 171⟩to be ruled, else what needs rule, or to what use should it serve? an instrument is in vaine without use: its true, many men make religion and Scripture, but a meere object of discourse. But their example ought to be no rule to us, if we looke to be saved, it must be by walking according to this rule, and therefore a Christian life is no licentious life, though hee be freed from the law, yet must he serve God day and night: therefore it is that the Christian prospers not, nor thrives in this world, because he will not lie, nor sweare, nor have a broad conscience, as the children of this world have, that take all occasion and scope to bee rich: but a Christian lives by rule, he hath little, and it is blest to him, for he lookes at riches and profits of another kinde.
In the second place, we may observe that a Christian walketh by this rule: he thinks it not sufficient to take a step, but keeps a right course steadfastly onward.
In the second place, wee may observe that a Christian walketh by this rule: he thinkes it not sufficient to take a step, but keeps a right course stedfastly onward.
I answer, let us use the means; as first, let §1us treasure up the word in our consciences: let us get the rule within us, get the articles of faith, and assurance of the promises: and let this be betimes whiles we are young: its the ordinary cry the Scriptures are hard, they cannot understand them. But whats the reason? they are bred up in earthly businesses, and are stuffed with them, so as they find no place for the ⟨p. 172⟩Word, and its a miracle to see men thus brought up, to live by this rule.
I answer, let us use the meanes; as first, let §1us treasure up the word in our consciences: let us get the rule within us, get the articles of faith, and assurance of the promises: and let this bee betimes whiles we are yong: its the ordinarie cry the Scriptures are hard, they cannot understand them. But whats the reason? they are bred up in earthly businesses, and are stuffed with them, so as they finde no place for the ⟨p. 172⟩Word, and its a miracle to see men thus brought up, to live by this rule.
Secondly, when we have once treasured up §2the knowledge of these things, we must learn to apply them upon several occasions: for where no practice is, there knowledge is idle, and makes us worthy of more stripes, many have general truths in their minds, but coming to apply them, they find a great want. David knew adultery was a sin, and Peter knew it was dangerous for a man to rely on himself, yet how foully did they fall?
Secondly, when wee have once treasured up §2the knowledge of these things, wee must learne to apply them upon severall occasions: for where no practice is, there knowledge is idle, and makes us worthy of more stripes, many have generall truthes in their mindes, but comming to apply them, they finde a great want. David knew adulterie was a sinne, and Peter knew it was dangerous for a man to relye on himselfe, yet how foulely did they fall?
