Richard Sibbes on Philippians 3:1

AN EXPOSITION OF THE THIRD Chapter of the Epistle of St. Paul to the Philippians.

THIS Chapter containes a general Exhortation to severall duties: In this Verse you have the manner of doing them, all must bee done in rejoycing. From thence he proceeds to backe other particular [illegible: 1 page] [illegible: 1 page] Exhortations, with reasons and examples of himselfe, which we will speake of particularly when we come at them. Now in this Verse I wil speake first of the Compellation, Brethren: then of the Exhortation, Rejoyce: and lastly of the Limitation, In the Lord.

The Appellation. [Brethren.] By this loving Compellation hee labours to enter into their hearts and affections; well knowing, That exhortations are of the more force, being directed to those that are perswaded of the good affection of the speaker. If exhortation comes from the pride of a man, the pride of man in the hearers will beat it back, and give no entertainment thereunto.

But why are Christians Brethren?

First, they have the same beginning of life from the same Father: as also they have the same common Brother, that is, Christ. They have the same wombe, the Church; the same food, the Word of God. They have the same promises: they are all heires, all borne to an Inheritance. Furthermore, the word Brother is a word of equality and of dignitiy: of equality, though in personall Callings one is superior to other, yet this takes not away the common Brotherhood. This should fill up the vallies of mens hearts dejected here, in regard of their meane estates; as also pull downe the mountaines of the proud hearts of men, lifted up through these outward things. Kings must not lift up themselves in disdaine of others, because all these personall respects end in death, we carry them not to Heaven; and in those respects that we agree in here, as in Grace and Goodnesse, we shall continue united for ever. And yet must we honour such as are in eminencie, and acknowledge them as men worthy of all respect, and give them dignity according to their places.

But further, this is a name of Dignitie, it argues that we are not basely borne, that we are sonnes of God, and heires of Heaven: Christ after his resurrection, the first terme he gives his Disciples, tell my Brethren (saith he) I go to my Father and their Father. This word is also a word of love, and therewith the Apostle insinuates the affections of the Philippians. Examine therefore thy affections towards the sonnes of God. If we love and respect them as our own Brethren, good is our estate: if we hate them, our estate cannot be good.

And in the second place, Let not this word be appropriated to some, and not to others, which are notwithstanding of the same number. For one brother cannot make another no brother: for it is one and the same Father that makes Brethren. So long therefore as thou seest any thing of Christ in any, breake not off thy affection, and disdaine not the name of brother to such: for where the spirit is, it workes in us a resemblance of God; and where it stamps his Image, it makes them Brethren.

[Rejoyce. Exhortation. ] It is not only an affection, but a dutie that we are injoyned. Wherein first observe,

It is a Christians dutie to rejoyce. It is commanded here: Ministers are injoyned to speak comfort to such, Isa. 40. Comfort yee, Comfort yee my people; and Christ came to binde up the broken in heart, and the Ministers sent to shew men their unrighteousnesse. Iob. 33.23. The spirit that is in such is the spirit of joy: and therefore joy is reckoned as a fruit of the spirit Gal. 5.22.

And why should not Christians rejoyce? they are free from the spirituall Egypt, from greatest miseries. Nay why should not we sing as the Israelites did after their deliverance? our enemies, and deliverance, is farre greater than theirs. And we have the greatest prerogatives; we have here an assured hope of eternall perfect happinesse hereafter, we have peace with God. Rom. 5.1. We have free accesse in all our wants to the throne of grace, and wee have a God ready to heare all our prayers, and to helpe us; we have many gift, already received, Christ is already given us, we are in a state of regeneration; and for the time to come, wee have promises from God, the God of truth, that nothing shall separate us from Christ: surely these are great causes of joy in us: and having such things as these, wee dishonour them, the giver of them, and our selves, and our profession, if we rejoyce not in them.

In the second place observe, That it belongs only to Christians to rejoyce. Others have neither cause of joy, nor commandement to rejoyce: the Ministers and Prophets are bidden to bid such howle and lament, to shew them their miserable estate. And indeed what ground can a condemned person have of joy? for the wicked, till they have remission of sins, they are in a damned estate, and though they will snatch this to themselves, and say that they are sure to be saved, yet is salvation not their portion. They joy indeed, but it is in sinne; in seeing, or doing evill to others. Or if sometimes they joy in the Gospell, (for a wicked man may doe so) it is but a forced joy: and much like hot waters to a cold fit of an Ague, it brings heate, and expulses cold for the present, but it burnes them after. So this joy seemes to comfort them now, but when triall comes it failes him, and makes him more disconsolate to see himselfe thus beguiled. Fitter it were for such to bee first humbled, and brought to the sight of their estate, than to administer comfort to them, to speake peace where none belongs is to undoe men. It is the broken that must be healed, and the wearie that must come to Christ.

3 In the third place observe, Limitation. The limitation of this joy; it must be in the Lord; That is, in Christ, who in the new Testament is often called Lord, and he is our Lord: First by gift, God hath given us all to Christ. Secondly, by Conquest, he hath gotten victory of Sathan. And thirdly by marriage. And therefore we may well call him Lord, and rejoyce in him, because he is our Lord: for by him we come to conquer all our enemies, by him wee have peace, Rom. 5. he makes us Kings and Priests, and brings us to heaven.

Now for the practise of this dutie of rejoycing in the Lord, that we may be incouraged, let us consider how it is a meanes not onely of adherence to God, but also of obedience to his Lawes.

1 Ioy, if it bee sound, knits us firme to God, so as we rest contented in him as our only and sufficient joy, seeking for no other joy in any other thing. To us Christ is made all in all; That we should solace our selves in his fulnesse, which if we truely doe, we will count all other things as despised, assuring our selves, they cannot minister, or adde, any jote of sound comfort at all, and therefore will not indure any thought of mixture of other things with Christ, thereby to make him more sufficient and compleate for our joy to rest on.

Obedience to his lawes: for joy stirres up chearfulnesse to every duty, and makes all duties acceptable to God and man: for the want hereof many are dead, and dull in good duties; and where a large portion of this joy is, it will remove all lets and delayes to dutie. It doth not only inable us to, but in dutie. Cain no doubt came cheerfully to a good duty, to sacrifice: but for want of this cheerfull, and joyfull spirit, what was his behaviour in the performance thereof? His countenance was cast downe: this God espies sodainly, and so hee doth in all our dull performances: for he looks things should be done cheerfully, and reason too, for he hath left us a treasure of excellent promises to incourage us. We see it in men, they love when a thing is done cheerfully, they know it betokens love in the partie that doth it: and can we then thinke it strange that God requires it. Againe, if we can fashion our selves to this dutie, God hath promised to increase our joy more abundantly: And he performed it to Hezekiah, 2. Chron. 29. end. He will give delight as a reward to him that delighteth in his worke. And therefore we ought to labour to bring our selves to this dutie; to the obtaining of which, observe these directions.

First, Meanes to get Ioy. consider, that joy comes from Faith. For it is the sense of our reconciliation with Christ, that makes us rejoyce, Rom 5. and 1 Pet. 1.6. Now therefore whatsoever strengthens Faith, strengthens also our joy; and contrarily what weakens the one, must of necessitie weaken the other. Furthermore, joy comes from peace. Whatsoever therefore disturbs our peace, must needs disturbe our joy. Therefore Sathan to despoile us of our joy, he spoiles our faith through our sinnes, and by them he weakens our hope and our comfort. What is to be done then? Surely repaire to the fountaine of health, the well of joy, the Word of God, Isa. 12.3. And from thence must we draw all our comfort. Use therefore the ordinances of God, but use them as in the Lord, in obedience to his commandement, and expect the issue with patience. Many there are that use the meanes, but take no joy at all in them: why? they doe it not as in obedience to Gods command, but they rest in the deed done, and they thinke God is bound to give them joy: God justly denies such that which they presume of.

In the second place; Pray that your joy may bee full. See this in most of Davids Psalmes, at the first he complaines for the want of Gods presence of Gods wrath and anger, but comes off with a large portion of comfort▪ Depart from me yee wicked, for the Lord hath heard my prayer, Psal. 6. In the use of all meanes therefore joyne prayer: pray for faith, for hope, and such graces as may bring joy. Though at first thou findest thy selfe to bee cold, to have little or no comfort at all, yet give not over, thou shalt at length find plentie thereof. Remember the woman of Canaan: at the first despised and called dogge, but what did her constancy gaine? A gracious answer, O woman, great is thy faith, bee it to thee as thou desirest.

In the third place; Remember former times as David did, Psal. 77.6. hee was so oppressed, his sore ranne in the night, and ceased not, (as hee saith.) But then, I remembred the daies of old, &c. Consider thou also in thy deepest affliction, times were once when thou hadst the cleare, and comfortable light of Gods spirit present with thee: he will not leave thee, his nature is unchangeable, &c.

In the fourth place: Have societie with the Saints, and keepe company with those that are good, and as the two Disciples hearts did burne when they talkt with Christ; so verily thou shalt finde this heate of comfort, by little and little to increase: For God blesses the communion of Saints, and such as are discerning Christians, can tell us more, and opportunely bring things to mind which thou thy selfe remembrest not, and can informe our judgments when they are blinded with griefe and melancholly. Use therefore the company of the good, when thou findest doubts arise, and make thy griefs knowne to some wise and judicious Christian, for the divell is too strong for any one alone, hee will prevaile against thee, thou wilt be too weake too wrestle with him hand to hand. It is no wonder therefore that Melancholy persons are so destitute of comfort.

Q. It will be asked: May we not rejoyce in friends societie, deliverance from dangers, and the like good things of this world?

A. I answer yes: and yet joy in the Lord also, for when as whatsoever we have, we receive it as a token of Gods particular love to us in Christ who both gives us our daily bread, and the word of life; comforts both heavenly and earthly, These outward things then, I say, doe strengthen the faith of a Christian, and thereby our joy is strengthened: wherefore wee may thus joy in them, nay it is our duty to do it. The wicked they indeed receive them, but onely as from Gods care of the generall good of the world, or race of mankinde: And therefore can take no joy truely from them as the child of God doth: who in the right use of them, first rejoyceth that he is the child of God, and is reconciled to him in Christ, that Christ is his; and then that he having the field, hath also the pearle; all blessings belonging to this life and a better are in Christ made his, and he so rejoyces in them, as he referres the comfort, and strength that he receiveth from them to the honour of God. Gods children receiving good things from him, are threatned for not rejoycing in them, Deut. 28.47. in the 45. verse he saith: The curses shall be upon thee, for that thou servest not the Lord thy God, with joyfulnesse, and gladnesse of heart, for the abundance of all things. And it is expresly commanded, Deut. 26.11. Thou shalt rejoyce in everie good thing, which the Lord thy God hath given thee, and thine house.

Q. But it may be questioned. Why (if this be true) are Gods children so disconsolate, none are so much troubled in conscience, as they?

Answ. 1.I answer, Their sorrow proceeds not from their good estate, in that they are Christians, but from the want of the perfections to make them absolute Christians indeed.

2 They either doe not know themselves, or if they doe, because they glorifie not God, nor adorne their profession, God justly suffers his joy to be hid, by [illegible: 1 letter]iding the comfortable presence of his spirit.

3 Gods childrens joy, though it be great, yet is not discerned of the world, it is a hidden joy: the feast is kept in the conscience, it is not seene of the world, which discernes all things carnally: carnall joy is alwayes outward, and easie to expresse.

4 While Gods children live here, they have ever a mixture of the two affections of joy, and griefe, to temper one another: for fulnesse of joy is onely in Heaven, this life will not indure perfect joy, but ever when there is cause given of joy, we have something to humble us; and to keepe us from being exalted above measure. As Paul had some base temptation, which he cals the pricke of the flesh, who therefore bids us to feare and tremble, that we lose not the sense of Gods spirit, by the prevailing of our corruptions.

But it will be objected, Ob. that the Christian is fuller of sorrow than joy. To which

I answer, Answ. it arises either from ignorance of the grounds of comfort, or from want of application of them. When a man is a you[illegible: 1 letter]g Christian, newly begun, he knowes not, nor understands, what grounds he hath of joy; they are as children, that know not their inheritance at the first, nor their fathers love: especially if he correct them, they thinke he loves them not. Even those that are growne Christians, faile too often in this, either by mis-applying the grounds, and mis-judging of their estate; or sometimes through the distemper of their body through melancholly. These judge of Grace by the measure, when they should judge by the truth of it, be it never so little. For it is not the measure, that is the evidence of the childe of God, but truth of grace. For there are degrees of grace, in some more, in some lesse, and in one more in one time, than in another. Take therefore a Christian in his right estate, one that is a growne Christian, whom neither melancholy, nor temptation doth trouble, take him I say, as he should be, he doth rejoyce more soundly with true ioy, and hearty, than any one can, being an ungodly man, be he never so merry. How ever, this we may be sure of, a Christian hath the greatest cause to reioyce, and, as I sayd before, hee ought to stirre it up in him by all meanes. And therefore how ever undisposed he be thereto, he ought to search what good things God hath wrought in him: if he doth not know his estate he cannot praise God as he should. He must meditate also of the vanitie of all worldly things, they vanish, and they that put their trust in them ever failed of any true joy, it never comes to the heart of a man, they are not deep enough to comfort men that meet with afflictions: they only touch the fancie, as the fancie of a beast may be delighted.

Let him also compare all discomforts that can come with this ioy in the Lord: and hee shall finde that it countervailes a world of sorrow: this has no end, they are momentany, they last but for a night; this is in the Lord, in whom is fulnesse of ioy. This made the Saints of God so resolute, that they set light by all afflictions whatsoever: and therefore in their greatest afflictions they have the sweetest ioy and greatest comforts. And let him also consider, that by this he avoides the reproach of religion, and shewes the force, and efficacie thereof to be such, as is formerly declared. And let him take heed of the hinderances of this joy. As first of all; of sinne committed and not repented: let him repent betimes, else it keeps a man dead, and dull, and backward: so long as this Achan is unfound, it will keep him in discomfort. Let him take heed of secret purposes either to sinne, or to favour himselfe in any one sinne (how small soever) for time to come. This will robbe him utterly of comfort, for joy cannot lodge in such a heart. If I regard iniquitie in my heart the Lord will not heare me, (saith David Psal. 66.) Furthermore, let him take heed of negligence in good duties. For it is not enough to doe them, but he ought to stirre up the graces of God in him, to doe them thorowly; and he must strive against his corruptions. For Christians have never so much joy, as when they have laboured with their endeavours to overcome their imperfections in good actions.

Lastly, let him take heed of casting himselfe into dull or dead acquaintance. It is true, we cannot avoid conversing with them, but we must have no secret and inward acquaintance but with the best: a companion of fooles shall be beaten, and the wise with the wise will learne wisedome. We are all travellers to Heaven; let us therefore chuse such company, as may (as it were) be a chariot to carry us thither, with their good example and discourses: And with the Prophet David, thinke it a great griefe when we have not such society as may doe us good.Psal. 120.5 Woe is me that I am constrained to dwell in the tents of Meshech. And therefore if heretofore any of us, have beene faulty, let us take warning of this hereafter.

VERS. 1. To write the same things to you, to me indeed is not greevous, but for you it is safe. ALthough the Apostle had formerly bidden them to rejoyce, in the former chapter, 18. and 28. verses; Yet notwithstanding he bids them rejoyce againe, saying; that it is safe for them to heare the same thing[illegible: 1 letter] often, and it is not grievous to him, to write the same things twice. Besides, he doth also bid them, to beware of such as may hinder their joy, as Dogges, and those of the Concision. Preventing thereby secret objections, which they might make against repeating the same things. Whence we may in generall observe, The wisedome of the Word and spirit of God, Doctr. 1. to know secret objections that might bee made, and to prevent them; turning away thereby whatsoever might hinder the force of the Word. And in the second place, it teaches us; That it is the dutie of those, Doct. 2. that meane to prevaile by instruction, to know the secret dispositions of those they deale withall. For when their mindes are not quieted or cleered from doubts and hindrances, they are not fit to entertaine any good counsell at all. And Thirdly, Note. 3. (for I cannot stand on these things) it shewes our disposition by nature, to count repetition of the same things to bee tedious and irksome. For since the fall of man, we wander in our thoughts, affections, and intentions, and it is a part of our losse to lose our constancie, and setled disposition. Wherefore we find it noted of the Israelites, that they were weary of one kinde of food, although it is called Angels food. In the fourth place (which I intend more to stand upon) observe with me, Doct. 4. That dwelling on the same things is necessarie, even for the best Christians. And the reasons are First, Reason. 1. Because truth is supernaturall, and our mindes are carnall, and that which must change these our mindes must be assiduous, or else our mindes will [illegible: 1 word] into their first estate. Wee are naturally changeable, and therefore had ne[illegible: 1 letter]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 Reason. 2.Second 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. Reason. 3.In 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, Reason. 4. and 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 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, Reason. 5. 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 sixt and last place: Reason. 6. 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, 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, 2 Pet. 1.12. 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. Vse. 1. Let 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; 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, Vse. 2. 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. Thus did he with the Greeke Churches,Rev. 1. and 2, 3. 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.