A12182:956
Evangelical sacrifices In xix. sermons. I. Thankful commemorations for Gods mercy in our great…Evangelicall sacrifices In xix. sermons. I. Thankfull commemorations for Gods mercy in our great…
Evangelical sacrifices In xix. sermons. I. Thankful commemorations for Gods mercy in our great deliverance from the papists powder-plot. 2. The successful seeker. 3. Faith triumphant. 4. Special preparations to fit us for our latter end in four funeral sermons. 5. The faithful covenanter. 6. The demand of a good conscience. 7. The sword of the wicked. By the late learned and reverend divine, Rich. Sibbs. Doctor in Divinity, Mr. of Katherine Hall in Cambridge, and sometimes preacher to the honourable society of Gray's-Inn. The third tome. Published and perused by D. Sibbs own appointment, subscribed with his hand to prevent imperfect copies after his decease.Evangelicall sacrifices In xix. sermons. I. Thankfull commemorations for Gods mercy in our great deliverance from the papists powder-plot. 2. The successefull seeker. 3. Faith triumphant. 4. Speciall preparations to fit us for our latter end in foure funerall sermons. 5. The faithfull covenanter. 6. The demand of a good conscience. 7. The sword of the wicked. By the late learned and reverend divine, Rich. Sibbs. Doctor in Divinity, Mr. of Katherine Hall in Cambridge, and sometimes preacher to the honourable society of Grayes-Inne. The third tome. Published and perused by D. Sibbs owne appointment, subscribed with his hand to prevent imperfect copies after his decease.
London: printed by Thomas for N. Bourne, 1640
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.
Well, to come to the trials, but let me first add this to the former; whomsoever God is a God to, it is known, specially by spiritual and eternal favours: a man cannot know certainly that God is his God by outward and common things, that cast-aways may have; for a cast-away may have Ishmaels blessing, and Esau's portion, blessings of the left hand, common graces. To know undoubtedly therefore, that God is our God, must be by peculiar matters; for those whose God, God is, are a peculiar people, a holy nation, severed from others. First of all then know, what the Spirit of God saith to thy soul, for they that are Gods have his Spirit, to reveal to their spirits, the secret and hidden love of God; but if the voice of the Spirit be silent in regard of testimony, go to the work of the Spirit, but go to the peculiar work of the Spirit. For though the Spirit may be silent in regard of his testimony, yet there are some works or other of the Spirit in a man, ⟨p. 124⟩whereby he may know that God is his God. As the Spirit of God works in some sort, a proportion in him unto God; and none can know better what God is to him, then by searching of his own heart, what he is back again to God; for as God saith to him by his Spirit, thou art mine, so they say to God, thou art mine. Let us then come to the trial, by our carrying our selves to God. Can we say with David, Whom have I in heaven but thee, or what is there in earth in comparison of thee? when the conscience can tell us, that we make God our treasure and our portion above all earthly things, then we make him our God. A Christian singleth our God, above all things in the world, for his happiness. Lord, thou art mine, whatsoever wealth is mine, or riches mine, or friends mine, I stand not upon that, but thou art mine. A rich man runneth to his wealth, and make flesh his arm, he runneth to friends, to bear him out in ill causes, but a true Christian that hath God for his God, he may know it by this, he singleth out God for his portion, runs to him in all extremities; Lord, thou art mine: this is a sign that God hath said to his soul, first, I am thy salvation. How can the soul appropriate God to himself? how can he say as Thomas did, My Lord and my God? except the Lord have spoken peace to the soul before, and have said, I am thy salvation?
Well, to come to the tryalls, but let me first adde this to the former; whomsoever God is a God to, it is knowne, specially by spirituall and eternall favours: a man cannot know certainely that God is his God by outward and common things, that cast-awayes may have; for a cast-away may have Ishmaels blessing, and Esaus portion, blessings of the left hand, common graces. To know undoubtedly therefore, that God is our God, must be by peculiar matters; for those whose God, God is, are a peculiar people, a holy nation, severed from others. First of all then know, what the Spirit of God saith to thy soule, for they that are Gods have his Spirit, to reveale to their spirits, the secret and hidden love of God; but if the voyce of the Spirit be silent in regard of testimony, goe to the worke of the Spirit, but goe to the peculiar worke of the Spirit. For though the Spirit may be silent in regard of his testimony, yet there are some workes or other of the Spirit in a man,