Richard Sibbes on Philippians 3:19

VERS. 19. Whose end is destruction. THe word signifies a rew[illegible: 1 letter]rd, and is translated, and taken often for an end; because reward is given at the end of the worke: and thus is salvation called a reward for goodnesse, because it is given at the end of a holy life. The other word signifies damnation or destruction, which implyes all things tending to, or accompanying the punishment of a wicked life: and the connexion of these words with the former, may be thus framed; hee that is an enemie to the cause of life, is an enemie to life, but those that are enemies to the crosse of Christ, are enemies to the cause of life, and to that which saves them; and therefore they must needs be destroyed: this made the Apostle judge of them thus, and withall be saw they were void of grace, and were incorrigible: and from hence we may inferie, That wee may in some sort judge of the spirituall estate of men, even while they are alive ▪ for as Astronomers can judge of eclipses, and statesmen of the continuance or danger of the state, and Physitians of the event of diseases, by the course of naturall causes; so in religion, there are predictions on good grounds, what will follow of ill courses, tending to dam nation. A threefold judgment.But more particularly, there is a three-fold judgement. First, one by Faith, which (concerning our selves) brings certainty, and so wee are able to judge of our selves. Secondly, there is a judgement by fruits; comparing mens disposition and state, with their fruits, and so wee say, if men walke riotously, we can inferre, surely he is in no good estate: by their fruits shall you know them, saith Christ. Thirdly, there is a particular revelation of Gods spirit, this the Prophets and Apostles had, but now we have no such rule; yet by the fruits and course of men, its an easie matter to judge, what the end of those men will be, following those courses; for Gods word is the same now that it was then. Indeed, when wee judge men in things indifferent this is rash, and condemned by the Apostle. Rom. 14. For Use hereof, let us learne to judge our selves, and know if wee breake wilfully the knowne rules of salvation, we are in a fearfull estate. And we should also submit to the judgement of Gods ministers while we are here, and amend, for else looke assuredly for the sentence of death hereafter, from God himselfe, when there will be no revoking thereof. For though punishment may be deferred a while, yet assuredly it sh[illegible: 1 letter]ll not goe well with the wicked (Eccles. 8.13.) at the last. In the next place observe, There is an end to every way: for it is taken for granted that they have an end, and surely wee will not, nor cannot be alwayes as we are, wee are labourers, and there is a time of payment of our wages. And therefore wee should looke whether our wayes doe tend, there will bee an end of this life, but damnation shall be without end. We should also bee inquisitive to see if wee be out of this way, that we may be reformed, for these worldly pleasures must end in eternall vengeance, and this life is but a way to that end. And in the third place learne to bee patient, when wee see the wicked runne on in a broad high way, what though they be admired here, and lifted up, they are but condemned persons: and therefore envie them not, seeing we would be loath, upon serious deliberation, to change estates with them. Observe wee further from these words, that God will judge eternally, not onely for grosse scandalous sinnes, in the course of our life, but even for errors in judgement. For wee must judge aright, as well as affect aright, and God hath no service from corrupt judgements. Those that joyne mans merits with Christs merits, they cannot relye on God alone, neither can they rejoyce in Christ, Christ hath but halfe of them: therefore let us keepe the virginitie of our judgements, prostitute them not to lyes, but reserve them chaste and pure to Christ. And secondly, take we heed how wee converse with such as are of corrupt judgements, they are Gods, and Christs enemies, and will labour to bring us into their wayes, and then assuredly let us looke for their end. Its reason that those with whom we converse here, wee should converse withall hereafter.

VERS. 19. Whose God is their belly. THese words, doe partly shew the inward disposition of these m[illegible: 1 letter]n, by Bellie, in this place hee meanes in generall all contentments, and worldly pleasures, whereof these Teachers being satisfied, they lived at large, and at ease. But how may they be said, Quest. to make their bellie their God? I answer we may be said to make any thing our God. Answ. First, when we count it one, as some of the Papists have esteemed of the Pope, as of an essence betweene man and God, and some Emperours have required themselves to be so esteemed, and adored as a Dietie. Secondly, when wee give such affections to it, as are onely due and proper to God, as to trust in it, to repose content in it, to joy in it, and so is that sentence true, amor tuus, Deus tuus. Thirdly, when wee use actions of invocation and adoration thereto: and thus the Papists make Saints their God, attributing such power in working to them, as is onely proper to God. Fourthly, when wee bestow all labour to giv[illegible: 1 letter] satisfaction thereunto: for explication, these men gave the intention of their most inward affections, to procure content to their lusts, all their labour was to this end, and so quieted themselves in the injoyment of them, and as they made their bellie their God, so their belly acted the part of a god, in giving them lawes, bidding them to doe, proiect, devise this or that, undermine such, and grounding them in this first fundamentall law. Thou canst not live long, neither wilt thou live well therefore while thou livest live for thy pleasure, take thy ease, and from thence inioynes them to use all meanes thereto, take all acquaintance, undermine all that crosse thee: and all to this end, that thou maist have thy ease. As it was then, so now is it with the Papists their successors: all the differences in Religion betweene them and us, are by them grounded on the bellie, that is the Monarchie of the Pope, and worldly pompe, and Masses invented for idle Priests, latine prayers, little or no preaching, onely that the people being ignorant, they might more easily command them. If their errors were not invested in gaine, wee should soone accord, their worship, especially the manner thereof, onely to delight the sense. And among our selves, many are not wanting that make profession of religion, but denie the power thereof: so long as religion and outward content doe meet, and when Religion brings preferment, all will be religious, for they live by no rules. but those that their lusts prescribes, morning and evening taking care for the flesh, how to bee rich, how to live at ease, and for this will sell their birthright in happinesse, refusing the Word, refusing good companie, yea heaven it selfe. And this justly comes as a iudgement for mans first rebellion, when men will not serve God as they should, they are iustly given over to the service of those that are no Gods. Quest. But it may be asked, may wee not seeke to content our flesh? Answ. I answer, wee may respect our bodies, and there is a due honour that belongs to the outward man, but we must so seeke for them, as in the first place and principally we seeke the Kingdome of heaven, and is righteousnesse, and then God hath promised to cast these things upon us. But when wee breake order and measure, being first and principally carefull for our lusts, the divell knowing our haunts offers baites fitting for our humours, and wee like filthi[illegible: 1 letter] swine devoure our owne destruction. And therefore to avoid this, let us set the feare of God and damnation before our eyes, and if we use not these things moderatly and soberly, let that in Rom. 8.13. be as a flaming sword to keepe us from the way to destruction. If we live according to the lusts of the flesh, we shall die: and therefore, as strangers and Pilgrims let us abstaine from fleshly lusts, which fight against the soule: against our comfort here, and our happie estate hereafter. Secondly, let us avoid the companie of condemned persons, but looke on them with a kinde of horrour, and detestation of them, and and passe not for their wicked censures, their end is damnation, and their bellie is their God. But because the best are drawne away by these pleasures, let us observe some directions; And first, let us see the reasons why we are thus inveagled with them. First, Reason. 1. these earthly contentments are present to our sense: the other onely are present to faith, which the carnall man lookes not after, neither cares for. Secondly, wee nusle up our selves in an opinion of the necessitie of these things, seeing the present use of them, and wee see no present use of those better things. Thirdly, these things are bred up with us, and wee are acquainted with them from our infancie: and so they pleade prescription, and when we are thus taken up before, Religion comes after, and very hard it must needs be, to keepe our mindes lifted up, and yet is it most necessarie to be, for lusts doe drowne men in perdition,Helpes. 1 Tim. 6.9. But for helpes in this estate of ours, observe first, with due consideration, the nature, dignitie, and excellencie of the soule: that it is a spirit of an excellent beautie, adorned with understanding and judgement, not made to cast off the crowne, submitting it selfe to the rule of every base lust, which indeed is the onely happinesse of the beasts, nay if happinesse consist in pleasing the senses, beasts are more happie than we, for they have neither s[illegible: 2 letters]me without, nor conscience within, to disquiet them in the injoyment of their pleasures. And know also that this bodie of ours, being of that excellent temper, is a fabricke which was not made onely for to be a strainer for meate to passe through: The qualitie of the braine in man, the structure of the eve, doe testifie man was made for divine meditation, to contemplate of the workes of God, which it doth behold with the eye, as through a glasse. Secondly, wee must know, by giving our affections to these things, we are made like the things we affect: for the soule is placed in the middest, as it were betweene heaven and earth, and as it affects the one or the other, so is it fashioned; if we love the flesh we are flesh, if wee follow the spirit, wee are transformed to its likenesse. Thirdly, consider that God is better than the worshipper, else is hee mad that will worship it; but the bellie is baser than our selves: reason teacheth us the pleasures of this life end in death, when our soules must still continue after all: now to seeke such pleasures as cannot continue with us is madnesse, as appeares even by the light of reason: and therefore are of more power with naturall men, than pure religious truthes, but for those that are called; The Scripture puts them in minde of the last day of judgement, and telles them that they are made for heaven: and such are therefore to set their mindes on things which are above, where Christ sitteth on the right hand of God; Col. 3.1. and when they begin to grow worldly, and to follow their belly, it calles them backe with a but know for all this, God will bring thee to judgement: which duly pondered, cannot but be as a hooke in our jawes, to bring us back to a more diligent watch over our wayes.

VERS. 19. And whose glorie is in their shame. A Second part of the inward disposition shewing, that they glorie in that which brought shame to them for circumcision was a ceremonie given to the Church when it was but in the infancie, and for them that were borne in the strength of the Church, being well growne, to glorie in such beggerly rudiments was shamefull; in the words, first consider the affection, second the object or end: for the word implyes both: and in the first consider the sinne, then the cure. The sinne that is reproved in them, is vaine-glorie; that is, glorying in a thing not to bee gloried in, and it is grounded upon pride, which is a desire of excellencie in vaine things, and it is for the most part in vaine injuditious men, who ordinarily doe glorie in things that tend to shame. These Philippians saw that Paul was now committed, the doctrine hee taught they thought was not good enough, they would be wiser than he, and of deeper reach. And thus even within the p[illegible: 1 letter]le of the Church, what a scandall is it that men should glorie in a gracelesse grace of swearing? filling up rotten discourse, with new devised othes. And others glorie in their foolish (conceipted) gallant apparell, which was for no other end, but principally to cover shame, is not this to glorie in shame? And much more those, that blaming (as it were God) for making them no fairer, will mend the workmanship of God by painting: these while they seeke to keepe outward blemishes from the eyes of men, doe discover to the whole world, that they have a spotted rotten heart within them. And indeed, its too common for men illbred up, to thinke admirably of themselves, when all their courses are meere vanitie: He is the onely man of accompt, that cannot put up a crosse word without bloud: is not this to glorie in shame? when as its the glory of a man to passe by an offence, and they are the best men, that can overcome themselves. And as helpers on of this vaine boasting, we have a generation of ignorant unsetled understandings, that admire at such shamelesse boasters, and so are causes of strengthening such in their vain-glory, such are flatterers of great men: let them remember what is denounced against such, woe be to them that call evill good, and good evill. In the next place, shame is not onely the object of vaine glorie, but the end: they that are vaine-glorious, shall bee brought to shame at length: thus is it sayd of Babylon in Esay, and mysticall Babylon in the Revelations: Though she say I sit as a Queene, and shall seen[illegible: 1 letter] mourning, yet stall her plagues come in one day, death, and destruction, and mournlng. Isa. 47.9. & 51.19. Revel. 18.8. For God hath knit vaine-glory and shame, a punishment proportionable and fitting to the sinne, and striking the offender most neere even to the heart and thus did God meete with Achitophel, Absalom & Haman they sought vain-glory, and their ends were shamefull, & such shall be the end of all such, as boast that they can doe mischiefe like Doeg: Psa. 52. And the righteous shall see, and feare, & laugh at them. For use to our selves, therefore let us take heed of this sinne. For by nature, the best of us are subject to it, we are all inclinable either to glory in such things as we should not, or to receive glory from such things as wee ought not, or else to glorie after an inordinate manner, and in that measure we glorie amisse, in that measure wee consult shame to our selves: glory we may, but it must bee well grounded, and in a right manner. And to the attaining thereto, we must first labour for a sound knowledge of God, and for a sound dependance upon him in all things, and also labour for to see our owne estate, and our many wants. for wanting this knowledge, men glorie in merits while they live, but when they die they grow ashamed of their courses, and blinde judgement, for while they live, they judge of themselves by their owne conceipt of themselves, which is grounded either by comparing of themselves with those that are worse than themselves, as the Pharisee, that thanked God he was not as the Publican: or else upon the conceipt that shallow persons have of them. But these are not rules for us to follow,Remedies against vaine-glory. look rather what sayes the humbled conscience, what sayes Gods Word and his Iustice, and take example of the Apostles and holy men of God, that gloried in the Lord reconciled to us in Christ, who is made to us wisedome, sanctification, and redemption. 1 Cor. 30.31. Rejoyce that our names are written in heaven. Luke 10.20. Rejoyce that we understand and know God to be [illegible: 1 letter]ust and mercifull. Ier. 9.23.24. Glorie in the testimonie of a good conscience, that we are true Christians, though but weake: 2 Cor. 1.12. Secondly, we should be content with the judgement and approbation of God, and hearken to the admonitions of his Ministers, and care not for the censures of the world. Thirdly, take wee heed of the first beginnings and motions of sinne: at the first they are ever modest, the worst man that ever was, was not shamelesse in sinne at the beginning, but giving way to sinne by little and little, loses all shame, and causes at last corruption in judgement, and justifying a mans selfe in wicked courses; pleasures, riches, and such things, they are like a vizard, onely an outside of beautie, or like one that vaunteth himselfe hee can act the person of a King, but is in himselfe a bondslave: they act their parts here on this worldly Stage for an houre, and leave all their followers in eternall bondage forever. Therefore let us not bee ashamed for Christs cause, but stand out, labour for sinceritie now, and wee shall have glorie hereafter, which as the light, shall increase, when as the candle of the wicked shall be put out.

VERS. 19. Who minde earthly things. TO Minde, in this place is taken largely, to thinke upon, remember, desire, joy, and to have all the soule exercised. Earthly things, that is lusts of the flesh, lusts of the eyes, pride of life, pleasures, and profits, and honours: which are therefore called earthly, because they are conversant about earthly things, and because they make their followers earthly minded: and lastly, they are called earthly, in opposition to those that are heavenly: and thus in particular, those that minde honour are ambitious; those that minde riches are covetous, if pleasure then they are voluptuous, and all of them are earthly. For as the Ocean is but one, and yet divers parts thereof have severall names, so worldlinesse is but one sinne, yet having many kindes, it hath also divers names. The observation that hence we may gather, is, that the earthly disposition and minde, is the temper of that man, who is in the estate of damnation: for the minde of such doe shew a dead soule, estranged from the life of God: to be carnally minded is death, saith the Apostle, Rom. 8.6. For a man lives as hee mindes and loves. Secondly, earthly disposition is opposite to God, so Rom. 8.7. The carnall minde is enmitie against God. Observe we further, the Apostle describes not these by any notorious grosse scandalous sinne, but by the inward disposition of the heart▪ for outward actions are onely effects and rivers flowing from the spring of corruption in our hearts. Whence we may note, that God lookes to the inward frame of the soule in men: and therefore though in the eyes of men, a man may be without spot, yet is his corruption that is within, open and manifest to the all-seeing eye of God. And therefore, from hence we are to be stirred up, to humble our selves before God, by examining our hearts, and laying open our most secret corruptions. And secondly, this ought to comfort us, that though in our dayly practice we often fall, yet God in his goodnesse lookes at the inward frame of the soule, and accepts of it. Thirdly, this justly layes open the folly of mens censures: if a man breake not out into open outragious sinnes, they esteeme and commend such for good men, though it may bee his soule is full stuffed with Atheisme, revenge, and all manner of villanie. Fourthly, this should teach us to condemne our selves, even for our sinfull thoughts: for know, though thou livest without danger of mans law, thou maist have a rebellious minde opposite to the divine law of God, by which thou shalt be judged. Yet seeing for this present life, wee stand in need of earthly things, and are not to cast off all care of them, let us hearken to some directions in the use of them: For riches and other necessaries, God sends them unto us to be as meanes to sweeten our pilgrimage here. Rules.In the using them, take heed they doe not possesse and take up our whole heart, immoderately labouring after them, and before any spirituall grace: This the Apostle blames in these men, he saw they made religion to bee subordinate, and to give place to their worldly lusts, and that as he cared not, if by any meanes he could attaine to the resurrection of the dead: so they contrarily cared not, if by any meanes, through any crosse or losse whatsoever, they could attaine to riches, honour, or the like; yea, if religion stood in their way, though it were with the losse of Religion and a good conscience. Secondly, we must take heed that wee use these earthly things so, as to draw good out of them, and to imploy them to good; labour we to see God in pleasure, in rich[illegible: 1 letter]s, and in our abundance, knowing and esteeming of them, as a beame of the bright Sun-shine of Gods favour to us, and thus to be lifted up, to admire and praise his goodnesse. Thirdly, make them instruments of mercie and bountie: its an excellent way to further our accompts, so receive the good as wee avoide the snare, the way is not to hide our talents in a napkin, to enter into a Monasterie, to live idle; but to occupie, use, and imploy them in the service of God, and of our neighbours. To conclude, let us so use them, as they be helpers of us to a better life, not binderers: for wee are in an estate betweene two, in a warring and conflicting estate, even as a peece of iron betweene two loadstones, and know not which way to leane, and yet may offend in the excesse of either side. And therefore let us observe some signes, whereby we may know whether we bee right or not. And first of all,Signes. this affection of love being the primarie and principall part, is knowne by other affections. If therefore our love bee set on the world, we shall greeve and vexe our selves for worldly losses, and fret and be chafed when wee are crossed in them: and this made Ahab so lumpish, as nothing could comfort him but Naboths vineyard. Secondly, let us observe whether our labours and indeavours are carried: what wee talke of most, what thinke we or meditate wee on, first and last, morning and evening, if wee observe our carriage, it will discover our minde. Such, are also opposite to any religious good course: he that is rich, bitterly opposeth goodnesse, and therefore it is that Christ said, Yee cannot serve God, and Mammon, and concludeth; It is harder for a rich man to get into heaven, than for a Camell to passe through a needles eye. But to cure this sore, Let us fetch arguments from the nature of the soule of man, and the nature of these things, and consider the incongruitie betweene the soule, a pure heavenly spirituall essence, and base earthly corrupt things, dust was made meate for the serpent by a curse, and not for man. And remember, The God of truth hath threatned vengeance against his dearest children, that doe not mortifie their carnall lusts. Abhorre we therefore, the first thoughts of this sinne, and divert our soules to higher thoughts, and bee humbled, shaming our selves for debasing our soules in that manner, else will God take us in hand, for he will not suffer his children to surfeit on the world, but will bring them backe, that they shall see and know, all is but vanitie and vexation of spirit.