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.
Richard Sibbes 1577–1635London: printed by T. Cotes and John Dawson for Peter Cole, 1639
[20], 32, 41-256, 204 p. · 63k words · STC 22493 · ESTC S117268
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.
First,1 Because truth is supernatural, and our ⟨p. 16⟩minds are carnal, and that which must change these our minds must be assiduous, or else our minds will […] into their first estate. We are naturally changeable, and therefore had ne•d to have the truth (as at the first to change us,) even so to be continually presented to our souls, to keep us perpetually in this spiritual change. And a
First,1 Because truth is supernaturall, and our ⟨p. 16⟩mindes are carnall, and that which must change these our mindes must be assiduous, or else our mindes will 〈…〉 into their first estate. Wee are naturally changeable, and therefore had ne•d to have the truth (as at the first to change us,) even so to be continually presented to our soules, to keep us perpetually in this spirituall change. And a
1Second reason may be: Because we often regard not the truth at the first, second, or third time urged, and taught unto us. Wherefore Job. 33.14. It is said, God speaketh once or twice, yet man perceives not. Therefore, if the caution and point be necessary, the repetition must needs be necessary also.
1Second reason may be: Because we often regard not the truth at the first, second, or third time urged, and taught unto us. Wherefore Iob. 33.14. It is said, God speaketh once or twice, yet man perceives not. Therefore, if the caution and point be necessary, the repetition must needs be necessarie also.
1In the third place, There is such a breadth, and depth in the points delivered out of the Word of God, that although we hear often the same thing, yet we never come to understand the full extent of them. Our souls are narrow, we cannot at the first so soundly, and deeply consider of them, neither can we understand so many particulars as otherwise we should: for in every Christian truth there is milk for children, and strong meat which requires digestion, and likewise repetition.
1In the third place, There is such a breadth, and depth in the points delivered out of the Word of God, that although wee heare often the same thing, yet we never come to understand the full extent of them. Our soules are narrow, wee cannot at the first so soundly, and deeply consider of them, neither can wee understand so many particulars as otherwise we should: for in every Christian truth there is milke for children, and strong meate which requires digestion, and likewise repetition.
A fourth reason may be, Because our corruptions daily increase and grow upon us, 1and variety of occasion and worldly business (being natural to us, and therefore more delightful) are too powerful, and do thrust out the consideration of divine truths which are commonly against the ⟨p. 17⟩hair. And we cannot have variety of two things in our minds at the same time in strength. Whence it comes to pass that the better is ever more subject to be thrust out: and therefore had need to be hammered in with often repetition, and insisting upon again and again.
A fourth reason may be, Because our corruptions daily increase and grow upon us, 1and varietie of occasion and worldly businesse (being naturall to us, and therefore more delightfull) are too powerfull, and doe thrust out the consideration of divine truths which are commonly against the ⟨p. 17⟩haire. And wee cannot have varietie of two things in our mindes at the same time in strength. Whence it comes to passe that the better is ever more subject to bee thrust out: and therefore had need to bee hammered in with often repetition, and insisting upon againe and againe.
A fifth Reason may be,1 Because we work as we understand, weakly, or strongly. When we work well, we must have things present, strongly in the understanding; as when we tell men of Gods justice, omnipresence, of the day of judgement, of death and the like: the lively, and present remembrance of these things, keeps the mind of man so in frame, as it cannot will any evil, no more than a lewd person will offend in the presence of the Judge. And this lively remembrance of things, is wrought chiefly by repetition, and often enforcing the same things; and it makes the mind to be wholly taken up therewith. And therefore it is a good way when we would do any good action well, to be taken up with reading, or hearing of good, by way of preparation thereunto. And the want of the presence of good things in our mind, lays us open, and makes us fit for all companies and occasions of sin.
A fifth Reason may be,1 Because we worke as wee understand, weakly, or strongly. When we worke well, we must have things present, strongly in the understanding; as when we tell men of Gods justice, omnipresence, of the day of judgement, of death and the like: the lively, and present remembrance of these things, keeps the minde of man so in frame, as it cannot will any evill, no more than a lewd person will offend in the presence of the Iudge. And this lively remembrance of things, is wrought chiefly by repetition, and often inforcing the same things; and it makes the minde to be wholly taken up therewith. And therefore it is a good way when we would doe any good action well, to be taken up with reading, or hearing of good, by way of preparation thereunto. And the want of the presence of good things in our minde, layes us open, and makes us fit for all companies and occasions of sinne.
In the sixth and last place:1 Our memories are very weak to remember, and to retain any thing that is good. Since the fall, they are broken, and good things sink through them, ⟨p. 18⟩as water through a sieve, and therefore hath great need of remembrancers. And after this manner hath God dealt with man: as in the promise of the blessed seed; how often is it reiterated, and typified: and to Abraham is it renewed seven times. So God to David, often renewed his promise concerning the Kingdom: as also, the promise concerning the deliverance of the people of Israel from captivity, in Isaiah is often repeated. This also did Christ the great Doctor of his Church in his Parables, in one Chapter argueth one principal meter with four Parables one after another, although with some variety; teaching Ministers thereby, to do the like to avoid tediousness. Repetition in Scripture serves to divers ends. Sometimes for the stronger averring of the certainty thereof. Wherefore it was, that Pharaohs dream was doubled: Sometime for Emphasis sake, as Christ did often, Amen, Amen: and in dying, thou shalt die, and the like phrases. But the main end is, to stir up us and our affections, and to keep them in life and action when they are stirred up. Therefore, 2 Pet. 1.12. Because they knew they could not be over-sure of salvation, nor grow too much in grace: he says, so long as he lives he will put them in mind of such things.
In the sixt and last place:1 Our memories are very weake to remember, and to reteine any thing that is good. Since the fall, they are broken, and good things sinke through them, ⟨p. 18⟩as water through a sieve, and therefore hath great need of remembrancers. And after this manner hath God dealt with man: as in the promise of the blessed seed; how often is it reiterated, and typified: and to Abraham is it renewed seven times. So God to David, often renewed his promise concerning the Kingdome: as also, the promise concerning the deliverance of the people of Israel from captivitie, in Esay is often repeated. This also did Christ the great Doctour of his Church in his Parables, in one Chapter argueth one principall metter with foure Parables one after another, although with some varietie; teaching Ministers thereby, to doe the like to avoid tediousnesse. Repetition in Scripture serves to divers ends. Sometimes for the stronger averring of the certaintie thereof. Wherefore it was, that Pharoahs dreame was doubled: Sometime for Emphasis sake, as Christ did often, Amen, Amen: and in dying, thou shalt die, and the like phrases. But the maine end is, to stirre up us and our affections, and to keepe them in life and action when they are stirred up. Therefore,
1Let it not therefore be grievous to Ministers to do what is for the safety of Gods children. They must do it till they see practise come to perfection, and they must cast, and cast again; ⟨p. 19⟩Peter he cast often and got nothing, yet at Christs word he cast again. So must Ministers: God that blesseth not every cast, may bless the last cast to the catching of many, and therefore a Minister had need of a father-like affection to his hearers, as St. Paul had, 2 Thes. 2.11.
1Let it not therefore bee grievous to Ministers to doe what is for the safetie of Gods children. They must doe it till they see practise come to perfection, and they must cast, and cast again; ⟨p. 19⟩Peter hee cast often and got nothing, yet at Christs word hee cast againe. So must Ministers: God that blesseth not every cast, may blesse the last cast to the catching of many, and therefore a Minister had need of a father-like affection to his hearers, as St. Paul had, 2 Thes. 2.11.
A second use,1 may be for our selves: If we hear the same things repeated, hear them as an impression: which may carry force, and work upon our hearts more strongly than before: and know that God may work on us, by one means, at one time, which he did not at another: as a dart pierces deeper, being cast by one, than by another. And therefore, Let us not be weary of attendance on Gods ordinances, for our corruptions daily increase, as our age doth; our minding of things is but slight, and our memory very brittle. And we must know that the word teaches doing, and practising, as well as knowing. And therefore to conceive a necessity of a continual Ministry to perfect a Church as well as to begin it. The Sacraments are necessary: receive them often, the Primitive Church had them every Lords day. Till we come to the holy Land of that heavenly Canaan, let us submit our selves to this Manna. It is Angels food, and they desire to look into these mysteries. And therefore, take heed of fullness, or loathing; for when we come to that pass that we must have Novum, or Nihil, God takes away this Manna thus loathed. ⟨p. 20⟩Thus did he with the Greek Churches,2 they gave themselves not to the plain, sincere truth, but mans inventions, whereby God gave them over to strange opinions: and indeed it is a rule; None absents himself from Gods word, but he is given over (and that justly) to believe toys, to attribute all praise and delight to this or that idle Author, which it may be is Heathenish, or Popish. The Greek Churches affecting Novelties, were justly given over to Mahomet; but to a true Christian heart, there cannot be more delight than in the experimental knowledge of Christs death and office, of perseverance in grace: these are standing dishes in this Christian banquet. It is a sign God means to plague that person, or nation, that is delighted in such ill sauces, he will make them come out of our nostrils, we shall have our fill of them, and never hunger after the sincere milk of the Word.
A second use,1 may be for our selves: If we heare the same things repeated, heare them as an impression: which may carry force, and work upon our hearts more strongly than before: and know that God may worke on us, by one meanes, at one time, which he did not at another: as a dart pierces deeper, being cast by one, than by another. And therefore, Let us not be weary of attendance on Gods ordinances, for our corruptions daily increase, as our age doth; our minding of things is but slight, and our memory very brittle. And we must know that the word teaches doing, and practising, as well as knowing. And therefore to conceive a necessitie of a continuall Ministrie to perfect a Church as well as to begin it. The Sacraments are necessary: receive them often, the Primitive Church had them every Lords day. Till we come to the holy Land of that heavenly Canaan, let us submit our selves to this Manna. It is Angels food, and they desire to looke into these mysteries. And therefore, take heed of fulnesse, or loathing; for when we come to that passe that we must have Novum, or Nihil, God takes away this Manna thus loathed.
IN this general exhortation, Consider first the persons to whom it is directed;1 To all the Philippians, not only to the Pastor, but even to the common Christians, They must beware of false Teachers. ⟨p. 21⟩Is it so? Then surely they ought to take notice of them, and to know them, and therefore they ought to have rules to discern them by. Christs sheep they discern between a wolf, and a shepherd, Joh. 10.45. His sheep discern an Heretic, or false-teacher, from those that are true shepherds in the main points of Christian Religion, and therefore, 1 Joh. 4.1.2 He bids all in general, to try the spirits: and the Apostle, 1 Thes. 5.21. bids them prove all things, and hold fast the good: if they were then all of them bound to try, and prove, they were no doubt bound to know the rules, by which they were to try, which rules are only laid down in the word of God.
IN this generall exhortation, Consider first the persons to whom it is directed;1 To all the Philippians, not only to the Pastor, but even to the common Christians, They must beware of false Teachers. ⟨p. 21⟩Is it so? Then surely they ought to take notice of them, and to know them, and therefore they ought to have rules to discerne them by. Christs sheepe they discerne between a wolfe, and a shepherd, Ioh. 10.45. His sheepe discerne an Heretike, or false-teacher, from those that are true shepherds in the maine points of Christian Religion, and therefore, 1 Ioh. 4.1.2 He bids all in generall, to try the spirits: and the Apostle,
For answer,1 I would ask such an one, How they know the Popes Canons, or any Book of his Constitutions to be the Popes? they will say, their teachers brings them in the Popes name, and they believe their teachers. So say we, We believe our Teachers and Ministers, who tell us this is the Word of God.2 But they object and say, that we make every one a Judge. I answer,3 there is a three-fold manner of judging. First,4 a judging whereby we discern of anything, and this every Christian must have, so as it cannot be any plea to him at the day of judgment,I to say, my Teacher did mislead me. No, both the leader and he that is led, if they ⟨p. 22⟩be blind, shall fall into the ditch, Matth. 15. Then there is a second kind of judging,II which is by way of direction, this is required principally in the Pastor, to direct his flock. And there is a third kind, that is of jurisdiction;III this belongs to the Church and the Magistrate: yet every one must have a judgment to discern the good from the bad. For he that knows not his Masters will shall be beaten.
For answer,1 I would aske such an one, How they know the Popes Canons, or any Booke of his Constitutions to be the Popes? they will say, their teachers brings them in the Popes name, and they beleeve their teachers. So say wee, We beleeve our Teachers and Ministers, who tell us this is the Word of God.2
In the second place: Not only the young ordinary Christians but even the best settled Christians had need to beware also. The Philippians were a Church established in the truth: Eve was seduced, being in her innocent estate▪ but I need not stand on this at this time. I proceed;
In the second place: Not onely the young ordinary Christians but euen the best setled Christians had need to beware also. The Philippians were a Church established in the truth: Eve was seduced, being in her innocent estate▪ but I need not stand on this at this time. I proceed;
To the duty: which is to beware. Which word signifies; First, to discern of, then to avoid: and §3because those that are aware of evil, by nature will avoid it. therefore beware, here intends both discerning and avoiding of evil. For the Church of God in this world is ever subject to danger, and God suffers it to be so: First, to try who be true, and who false. And secondly, to try them that are good, and to be as an evidence to them of their own estates, so as where such trial, and danger is, it is true, ingeniosum est esse Christianum.
To the dutie: which is to beware. Which word signifies; First, to discerne of, then to avoid: and §3because those that are aware of evill, by nature will avoid it. therfore beware, here intends both discerning and avoiding of evil. For the Church of God in this world is ever subject to danger, and God suffers it to be so: First, to try who be true, and who false. And secondly, to try them that are good, and to be as an evidence to them of their owne estates, so as where such triall, and danger is, it is true, ingeniosum est esse Christianum.
But concerning the words: Dogs, Concision, Evil workers, they all signify the same thing, and he repeats the word beware, thrice: to show the necessity thereof, take heed of them that urge works of the law with Doctrines of ⟨p. 23⟩faith, especially of Pastors. Nay take heed of these (for so the word in the original is) these Dogs. By Concision, he means those that urged Circumcision, when it was out of date, and when it was dangerous to be admitted of; But observe the term, the Holy Ghost calls these Dogs, a strange term, and such an one as I should not have dared to have given them, had not the holy Spirit led the way thereunto: and therefore since it is so, let us not be more modest than he is; but boldly affirm, that wicked men are Dogs. 1Now wicked men, are either without the Church, or within. Without the Church, all are Dogs. Matth. 15.26. Its not meet to take the children's bread and to cast it to Dogs. Of this number are all Turks, and Jews, who were Filii, Children, but are Canes, Dogs. We were Canes, bu• now through Gods mercy are come to be Filii. All therefore, that are without the Church are Dogs. But there are also Dogs within the Church, and therefore the Philippians were bidden beware of them, which St. Paul needed not to have done, if they had not been troubled with them. And those Dogs he describes, in that they join works of the law, and Christ together, in matter of salvation; these are in St. Pauls esteem Dogs. And the reason hereof, may be grounded on Gods esteem, on their behaviour towards other men, and in regard of themselves. For Gods esteem, we may see it in Isaiah 66.3. he detests them as dogs. For ⟨p. 24⟩their behaviour towards men, whom they go about to seduce, they fawn on them, and use all manner of enticing, flattering, and false alluring words, Rom. 16.18. See the picture of a Jesuited Papist, a pleasing, humane, fawning nature, they creep into houses, and when these dogs cannot prevail by flattery, then they snarl, and bark against them, by false calumnies, and slanders, and railings, and bitter scoffs, and the like; and this they do when they cannot bite. But having gotten power in their hand, they persecute with fire and sword, and the most exquisite torments that they can devise.
In regard of themselves also they are Dogs, rotten in nature, corrupt in life, filthy in their own Courts: devouring their own vomit, and God justly punishing them, by suffering of them to heap up wrath in store, 2 Pet. 2.22. and to return with the sow that was washed, to wallow in the mire of corrupt courses. Hence we may observe, and see, what a man is now brought to by sin: he that would be like to God, is justly compared to the beasts that perish. Now all by nature are no better than dogs, who are all for their bellies, for present contentments, an envious and currish disposition against any that shall endeavour to cross them in their unlawful lusts: and that rule of reason which should over-rule him, and amend him, he so abuses it, as thereby he is made more like a Devil than a Dog. Would we be then ⟨p. 25⟩changed, let us attend on that word, that is able of Lions to make Lambs, it can cleanse us throughout. Joh. 15.3. It sanctifies and alters us. Moral precepts may restrain and alter outward practises; the Word that alters the condition and nature of men, it is the word of him that works all with his spirit. And therefore take heed of them, and deal not more with them than thou must needs. They will fawn, they will not be dogged at the first, but till Religion altereth him, assuredly he hath a currish nature. But to proceed. He saith not only, beware of Dogs in general; But beware of these Dogs, of the Concision, and these also ought we to beware of, for there is a perpetual l•t•er of them: though those that the Apostle spake of are gone, yet the same spirit is now a days in many; fawners they are, and flatterers, yet do they bark at Protestants: and of this sort are our Jesuited Papists and Seminaries. Our Fathers were troubled with them: let these take heed, for were these men dogs that press Circumcision with Christ; and shall not such be also, that press merits with Christ, Saints with Christ, and equal traditions with the Word of God. The dogs in St. Pauls time, had some excuse: Circumcision they urged, but it was first founded by God; but these men out of their own brain endeavour to establish fancies: and where they cannot prevail by conference, they by scattering of Books seek to accomplish ⟨p. 32⟩
. Because they knew they could not bee over-sure of salvation, nor grow too much in grace: he sayes, so long as he lives hee will put them in minde of such things.
they gave themselves not to the plaine, sincere truth, but mans inventions, whereby God gave them over to strange opinions: and indeed it is a rule; None absents himselfe from Gods word, but he is given over (and that justly) to beleeve toyes, to attribute all praise and delight to this or that idle Authour, which it may be is Heathenish, or Popish. The Greek Churches affecting Novelties, were justly given over to Mahomet; but to a true Christian heart, there cannot be more delight than in the experimentall knowledge of Christs death and office, of perseverance in grace: these are standing dishes in this Christian banquet. It is a signe God meanes to plague that person, or nation, that is delighted in such ill sawces, he will make them come out of our nosthrils, we shall have our fill of them, and never hunger after the sincere milke of the Word.
. bids them prove all things, and hold fast the good: if they were then all of them bound to try, and prove, they were no doubt bound to know the rules, by which they were to try, which rules are only laid downe in the word of God.
this belongs to the Church and the Magistrate: yet every one must have a judgment to discern the good from the bad. For hee that knowes not his Masters will shall be beaten.
1Answ.
2Ob.
3Answ.
4A threefold judgment, to wit;
IOf Discretion.
IIOf Direction.Of Directi•n.
IIIOf Jurisdiction
But concerning the words: Dogges, Concision, Evill workers, they all signifie the same thing, and he repeats the word beware, thrice: to shew the necessitie thereof, take heed of them that urge workes of the law with Doctrines of ⟨p. 23⟩faith, especially of Pastors. Nay take heed of these (for so the word in the originall is) these Dogges. By Concision, he meanes those that urged Circumcision, when it was out of date, and when it was dangerous to be admitted of; But observe the terme, the Holy Ghost calls these Dogges, a strange terme, and such an one as I should not have dared to have given them, had not the holy Spirit led the way thereunto: and therefore since it is so, let us not be more modest than he is; but boldly affirme, that wicked men are Dogges. 1Now wicked men, are eyther without the Church, or within. Without the Church, all are Dogges. Matth. 15.26. Its not meet to take the childrens bread and to cast it to Dogges. Of this number are all Turkes, and Iewes, who were Filii, Children, but are Canes, Dogges. We were Canes, bu• now through Gods mercy are come to be Filii. All therefore, that are without the Church are Dogges. But there are also Dogges within the Church, and therefore the Philippians were bidden beware of them, which St. Paul needed not to have done, if they had not beene troubled with them. And those Dogges he describes, in that they joyne workes of the law, and Christ together, in matter of salvation; these are in St. Pauls esteeme Dogges. And the reason hereof, may be grounded on Gods esteeme, on their behaviour towards other men, and in regard of themselves. For Gods esteeme, we may see it in Esay 66.3. he detests them as dogges. For ⟨p. 24⟩their behaviour towards men, whom they goe about to seduce, they fawne on them, and use all manner of inticing, flattering, and false alluring words, Rom. 16.18. See the picture of a Iesuited Papist, a pleasing, humane, fawning nature, they creepe into houses, and when these dogges cannot prevaile by flatterie, then they snarle, and barke against them, by false calumnies, and slanders, and railings, and bitter scoffes, and the like; and this they doe when they cannot bite. But having gotten power in their hand, they persecute with fire and sword, and the most exquisite torments that they can devise.
1Doctrine.
their intents.
In regard of themselves also they are Dogges, rotten in nature, corrupt in life, filthie in their owne Courts: devouring their owne vomit, and God justly punishing them, by suffering of them to heape up wrath in store, 2 Pet. 2.22. and to returne with the sow that was washed, to wallow in the mire of corrupt courses. Hence wee may observe, and see, what a man is now brought to by sinne: he that would be like to God, is justly compared to the beasts that perish. Now all by nature are no better than dogges, who are all for their bellies, for present contentments, an envious and currish disposition against any that shall indeavour to crosse them in their unlawfull lusts: and that rule of reason which should over-rule him, and amend him, he so abuses it, as thereby he is made more like a Divell than a Dogge. Would wee be then ⟨p. 25⟩changed, let us attend on that word, that is able of Lions to make Lambes, it can cleanse us throughout. Ioh. 15.3. It sanctifies and alters us. Morall precepts may restraine and alter outward practises; the Word that alters the condition and nature of men, it is the word of him that workes all with his spirit. And therefore take heed of them, and deale not more with them than thou must needs. They will fawne, they will not be dogged at the first, but till Religion altereth him, assuredly hee hath a currish nature. But to proceed. Hee saith not onely, beware of Dogges in generall; But beware of these Dogges, of the Concision, and these also ought we to beware of, for there is a perpetuall l•t•er of them: though those that the Apostle spake of are gone, yet the same spirit is now a dayes in many; fawners they are, and flatterers, yet doe they barke at Protestants: and of this sort are our Iesuited Papists and Seminaries. Our Fathers were troubled with them: let these take heed, for were these men dogges that presse Circumcision with Christ; and shall not such be also, that presse merits with Christ, Saints with Christ, and equall traditions with the Word of God. The dogges in St. Pauls time, had some excuse: Circumcision they urged, but it was first founded by God; but these men out of their owne braine endeavour to establish fancies: and where they cannot prevaile by conference, they by scattering of Bookes seeke to accomplish ⟨p. 32⟩their intents.
