Philippians 3:1b – Richard Sibbes

[page 81 of volume 5]

To write the same things to you, to me indeed is not grievous, but for you it is safe.

Although the apostle had formerly bidden them to rejoice, in the former chapter, 18th and 28th verses, yet notwithstanding he bids them ‘rejoice’ again, saying that it is safe for them to hear the same things 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 dogs and those of the concision, preventing thereby secret objections which they might make against repeating the same things. Whence we may in general observe,

Doct. 1. The wisdom of the Word and Spirit of God, to know secret objections that might be made, and to prevent them; turning away thereby whatsoever might hinder the force of the word.

Doct. 2. And in the second place, it teaches us that it is the duty of those that mean to prevail by instruction, to know the secret dispositions of those they deal withal. For when their minds are not quieted or cleared from doubts and hindrances, they are not fit to entertain any good counsel at all.

Doct. 3. And thirdly (for I cannot stand on these things), it shows our dispositions by nature, to count repetition of the same things to be tedious and irksome. For since the fall of man, we wander in our thoughts, affections, and intentions; and it is a part of our loss, to lose our constancy and settled disposition. Wherefore, we find it noted of the Israelites, that they were weary of one kind of food, although it is called ‘angels’ food,’ Numbers 11:6.

Doct. 4. In the fourth place (which I intend more to stand upon), observe with me, that duelling on the same things is necessary, even for the best Christians. And the reasons are,

Reason 1. First, Because truth is supernatural, and our minds are carnal; and that which must change these our minds must be assiduous, or else our minds will sink into their first estate. We are naturally changeable, and therefore had need 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 Reason 2. Second reason may be, because tee 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 reception must needs be necessary 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 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.

Reason 4. A fourth reason may be, because our corruptions daily increase and grow upon us, and 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 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.

Reason 5. A fifth reason may be, Because we work as well as understand, weakly or strongly. When we work well, we must have things present strongly in the understanding; as when we tell men of God’s justice, omnipresence, of the day of judgment, 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.

Reason 6. In the next and last place, our memories are very weak to remember and to retain anything that is good. Since the fall they are broken, and good things sink 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 it is 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 [he] argueth one principal matter 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 Pharaoh’s 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 Peter 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.’

Use 1. Let it not therefore be grievous to ministers to do which is for the safety of God’s children. They must do it till they see practice come to perfection, and they must cast and cast again. Peter he cast often and got nothing, yet at Christ’s 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 fatherlike affection to his hearers, as St Paul had, 1 Thessalonians 2:11.

Use. 2. A second use may be for ourselves: 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 God’s 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 Lord’s day. Till we come to the holy land of that heavenly Canaan, let us submit ourselves to this manna. It is angels’ food, and they desire to look into these mysteries, 1 Peter 1:12. And therefore take heed of fulness or loathing; for when we come to that pass that we must have norum or nihil, God takes away this manna thus loathed. Thus did he with the Greek churches, Revelation 1 and 2. They gave themselves not to the plain, sincere truth, but man’s inventions, whereby God gave them over to strange opinions. And indeed it is a rule: one absents himself from God’s 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 Christ’s death and office, of perseverance in grace. There 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.