hidden life that is he was not knowne what hee was that so hee might worke our salvation so let us bee content to bee hidden men A true Christian is hidden to the world till the time of manifestation comes when the time came Christ then gloriously discovered what hee was so wee shall bee discovered what wee are in the meane time let us be carefull to doe our duty that may please the Spirit of God and satisfie our owne conscience and leave all the rest to God Let us meditate in the feare of God upon these directions for the guidance of our lives in this particular FINIS GODS INQVISITION In two Sermons By the late Reverend and Learned Divine RICHARD SIBS Doctor in Divinity Master of Katherine Hall in Cambridge and sometimes Preacher at GRAYES INNE GEN 18.21 I will goe downe now and see whether they have done altogether according to the cry of it which is come unto me and if not I will know PSAL. 14.3 They are all gone aside they are altogether become filthy there is none that doth good no not one LONDON Printed by G.M. for Nicholas Bourne and Rapha Harford MDCXXXIX GODS INQVISITION IERE 8.6 7. I hearkened and heard but they spake not aright no man repented him of his wickednesse saying what have I done every one turnâ—d to his course as the horse rusheth into the battell Yea the storke in the Heavens knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their comming but my people know not the judgement of the Lord. VPON the sinnes of people it hath beene alway Gods course to send his Prophets to warne them before hand and afterwards upon that to observe how they profit by that warning and thereupon he takes occasion to proceed answerably God usually exerciseth a great deale of patience ere he strikes he made the world in six daies but he is six thousand yeares in destroying it In this verse after the holy Prophet had menaced the judgement of God upon them there is set downe what use they made of it Alas They spake not aright no man repented him of his wickednesse saying what have I done And least they should object how doe you know this He saith here it is upon inquisition I hearkened and heard So the words containe Gods inquisition or enquiry and then Gods evidence upon that inquiry together with a complaint His enquiry I hearkened and heard For we must apply these words to God there is the same phrase Mal. 3.16 The Lord hearkned and heard and a Booke of remembrance was written before him so here I hearkened and heard here is the enquiry Then secondly the evidence upon the enquiry They spake not aright And thirdly the complaint upon that evidence set downe First positively They repented not of their wickednesse which is amplified 1. From the generality of this their impenitency No man repented him and 2. From the cause of it want of consideration they did not say what have I done If they had called themselves to account concerning what they had done certainely they would have repented 2. Comparatively They turned to their course as the horse rusheth into the battell Lastly superlatively preferring the skill of the poore Storkes and Cranes and the Turtle and Swallow before the judgement of his senselesse and stupid people The Storke in the heavens knoweth her appointed time and the Turtle the Crane and the Swallow But my people know not the judgement of the Lord. This is the summe of the words First of Gods enquiry I hearkened and heard Ere Sodome was destroyed The Lord came downe to see whether there were such cause or no. God is most just he will see cause for his judgements He hath no delight in punishing When hee judgeth it is not out of his Soveraignty but out of his justice he doth it not as a Soveraigne Lord but as a just judge Now a judge must doe all upon inquisition and evidence therefore saith he I hearkened and heard Where by the way the gods of the earth to whom he hath communicated his name should learne hence not to be rash in their judgements but to have sound evidence before they passe sentence I hearkened and heard To hearken is more then to heare to apply ones selfe with some affection to heare a thing God is all eare as he is all eye hee hath an eare every where he hath an eare in our hearts he heares what wee thinke what we desire hee sees all the secret corners of our hearts therefore when he saith here I hearkened and heard it is by way of condescending to our capacity We may learne hence briefly That God hath an eare and an eye to our carriage and dispositions to our speeches and courses If we had one alway at our backs that would enforme such a man and such a man what we say one that should booke our words and after lay them to our charge it would make us carefull of our words Now though we be nevâ—r so much alone there are two alwaies that heare us God hearkens and heares and Gods deputy in us conscience hearkens and heares God bookes it and conscience bookes it As God hath a book wherein he wrote us before all worlds and the booke of his providence for our bones and all things that concerne us So he hath a booke for our workes and words Mal. 3.16 They that feared the Lord spake often one to another and the Lord hearkened and heard it and a booke of remembrance was written before him c. So here I hearkened and heard God and conscience note and observe every thing This doth impose upon us the duty of carefull and reverent walking with God Would we speake carelesly or ill of any man if hee heard us When we slight a man we say wee care not if he heard us himselfe But shall wee slight God so Shall we sweare and lye and blaspheme and say we care not though God heare us that will lay every thing to our charge not onely words but thoughts We shall give an account for every idle word and for every idle thought and shall we not regard it It is from the horrible prophanenesse of the poysonfull rebellious heart of man that men doe not consider these things God hearkens and heares hee is at our studies hee is at our windowes hee heares us in our chambers when wee are in company when we meete together when we take liberty to censure and detract when wee sweare and revile What if men heare not yet conscience heares and God heares and when God shall lay open the booke of conscience and lay before a man all his naughty speeches and wicked works what will become of him then for not making use of this principle that God hearkens and heares God sees now with what minds and affections we come about this businesse whether it bee formally to put off God to make it
a cover for our sinnefull courses after as if God were beholding to us for what we doe now and therefore mighâ— the better beare with us though we make bold with him hereafter he not onely heares what we say but sees our mindes and purposes nay hee knowes our thoughts long before they are This is the cause why godly men have alway walked so carefully and circumspectly they knew that Gods eye and eare was over them as of Enoch and Noah it is said in this regard that they walked with God and Ioseph when hee was tempted Shall I doe this saith he and sinne against God and shall not God see if I doe this Doth not hee see my waies and count all my steps saith Iob. So againe What makes wicked men so loose The Prophet tells Psal 94.7 they say the Lord shall not see neither shall the God of Iacob regard it Or as it is Iob. 22.12 c. Is not God in the height of Heaven How doth God know can he judge through the darke cloud thicke cloudes are a covering to him that hee sees not and hee walketh in the circuit of the Heavens Tush he regardeth not he is immured and shut up there but to such Atheists wee see what the Prophet answers Psal. 64.8 c. Yee brutish foolish people shall he that makes others heare not heare himselfe he that planted the eare he that is all eare shall not hee heare As it makes good men walke holily and reverently to consider of this that God is present and present as an observer and a judge so the want of taking this to heart makes wicked and carnall persons doe as they doe So much briefly for these wordes I hearkned and heard No man spake aright But what evidence doth he give upon this inquisition they spake not aright which is amplified from the generality of this sinne No man spake aright the meaning is especially that they spake not aright concerning the judgements of God threatned when God had threatned judgements he hearkened and heard what use they made of them but they spake not aright In how many respects doe wee not speake aright in regard of the judgements of God First in regard of God men speake not aright when they do not see him in the judgement but looke to the creature to the second causes as now in the time of the plague to looke to the ayre and weather and this and that which is a good providence and to forget him that is the chiefe to kill doggs and cats and to let sinne alone to cry out oh what ayre there is this yeere and what weather it is to talke of the second causes altogether and to forget God this is to talke amisse of Gods judgements threatned in regard of God Againe we talke amisse in regard of others when we begin to flight them in our thoughts and speeches oh they were carelesse people they adventured into company and it was the carelessenesse of the Magistrates they were not well looked to they were unmercifull persons c. Is it not Gods hand put case there might be some oversight art thou secure from Gods arrow he that strooke them may he not strike thee this is to talke amisse of the judgement of God in regard of others when wee thinke that God hath singled them out as sinners above the rest as the Disciples thought of the Galileans whose blood Pilate mingled with their sacrifice No no saith hee thinke not they were greater sinners then the rest do not adde your bitter censure of the judgement of God on them and make it heavier there is a woe to such persons as adde afflictions to the afflicted except yee repent yee shall all likewise perish Is not the ripest corne cut first God oft times takes those away that are fittest for him and leaves others to the cruelty of men therefore by this rash judgement there may be great wrong to men and to wrong men in our censures it is to talke amisse of Gods judgements in regard of others Againe we talke amisse of Gods judgements in regard of our selves when wee murmur and fret any way against God and doe not submit our selves under his mighty hand as wee should Againe we sinne against the judgements of God abroad when we take liberty to inquire of the judgâ—ments of God abroad and never make use of them as now to be asking what number die of the plague weekely and our hearts tremble not at it wee lift not up our hearts to God God be mercâ—full to us Lord forgive our sinnes what will become of us we had need to make our accounts even this is to talke amisse of Gods judgements It is a veyne that men have naturally to enquire after newes of all sorts be it the sharpest and bitterest that may be though it be the destruction and ruine and death of other men whatsoever it be they desire to heare it if newes in the meane time there is no care to make use of it which is directly that for which these men here are said to have talked amisse No man spake aright Why no man repented him of his wickednesse c. as we shall see afterwards Wee should talke of the judgements of God to be bettered by them we should learne righteousnesse when the judgements of God are abroad and the arrowes that wound others we should make warning arrowes to our selves now when we trifelingly only inquire of these things and are not mooved our selves we talke amisse of Gods judgements Let us labour to talke of the judgements of God when they are abroad as we should Jn regard of God to raise our hearts above all second causes to see him in it Jt is the hand of God as the Scripture calls the plague whatsoever the second causes are whether it be the ayre and the divell mingling himselfe oft times to corrupt the ayre all is by Gods permission and providence We should looke to the first wheele that leades the rest and sets them going wee should see God in all and therefore speake reverently of him And in regard of our bretheren to speake charitably of them and thinke it is the goodnesse of God that hee hath not stricken us as hee hath them And when we speake of our selves when the judgements of God are on us let us humble our selves and justifie God wee may complaine but it must be of our selves and of our sinnes that have brought judgements upon us of our want of making use of the judgement of God upon others or upon our selves lesser judgements would not serve turne therefore God is faine to follow us with greater let us alway justifie God and complaine of our selves and then in regard of our selves we speake aright of the judgements of God Let us never speake of the judgements of God but with affections fit for judgements with awefull affections Shall the Lyon roare
more then any thing in the world they are then an effectuall part of divine worship But else they are flat and dead and dull if we waken them not with consideration The heart followes the judgement the braine and the heart simpathize when we see cause and reason to love and feare and worship God we must love God with all our mind that is with our best understanding we must see reason why we doe so Therefore let us labour to use our understanding more this way Is our understanding and judgement given us to plot for the world to be judicious for the things of this life onely No but to be wise for the maine end to glorifie God to save our soules to get out of the corruption of nature to maintaine our communion with God every day more and more The end of our living in the world is to beginne Heaven upon earth So to live here as that we may live for ever in Heaven whatsoever is done in order to this end is good but nothing can be done to this end but upon due consideration Let us improove our judgements for that end they are principally given us not for particular ends to get this or that mans favour to get wealth c. but to use all as they may serve the maine we know not how short a time we shall enjoy these things and further then they serve for the maine wee shall have no comfort of them ere long Our projects should be to gaine glory to God and to bring our selves and others to Heaven there is excellent use of this consideration this way it is one maine way to repentance we see here No man repented because no man said What have I done Now if we would practise this duty we must labour to avoid the hinderances The maine hindrances of this consideration are 1. The raâ—e of lusts that will not give the judgement leave to consider of a mans wayes but they are impetuous commanding and tyranous carrying men as we shall see in the next clause As the horse rusheth into the battell We see many carried to Hell that never enjoyed themselves but are alway under some base pleasure when the Divell hath filled them with one pleasure then they project for another and never take time to say What have I done Oh the tyranâ—y of originall corruption Jf wee had in our eye the vile picture of out nature that carries us to things present to profits and pleasures and gives us not liberty and leisure to bethinke our selves would wee doe as wee doe Alas wee see some men so haunted with their lusts that they cannot be alone they cannot sleepe and when they are awake they must have musicke as that King when hee had massacred a world of men hee could not be quiet a whit conscience raged so When men follow their pleasures they rob them of themselves Therefore they are said in Scripture to be mad men and fooles without wit they are so taken up with the rage of their lusts that they have not liberty to enjoy themselves they have no time for consideration And then another hinderance is too much businesse when men are distracted with the things of this life they are overloaded with cares with Martha's part and so neglect Maries part this makes men toile and droile for the vvorld and never consider vvhere they are nor whether they goe hovv it shall be with them vvhen they goe hence hovv the case stands vvith them before God whether they be gotten out of the cursed state of nature that vve are all borne in they never thinke of this but all the marrovv and strength of their soules is eaten out with the world Those that in their youth followed their lusts when they come to yeares are taken up with the world and slight religion their mindes are imployed how to get the favour of this man and that and so have not leasure to consider what will become of their soules Therefore too much distraction with the things of the world is joyned with drunkennesse Bee not overcome with the cares of this life with surfetting and drunkennesse saith Christ. Then it is a secret and hard action because it is to worke upon a mans selfe It is an easie matter to talke of others to consider other mens waies You shall have mens tongues ready to speake of other men they doe so and so and thus they feede themselves with talking of other men and in the meane time neglect the consideration of their owne state And againe it is a plausible thing hee that talkes of other mens faults gives an intimation that he is innocent and he had neede be so It is easie and plausible men glory in it it feeds corrupt nature to talke of other mens faults But to come home to a mans selfe that is a hard thing it is without ostentation or applause the world doth not applaud a man for speaking of his owne faults Men are not given to retired actions they care not for them unlesse they have sound hearts and this being a retired action that hath no glory nor credit with it men are loath to come to it Then againe it is not onely hard and secret but this returning upon a mans selfe it presents to a man a spectacle that is unwelcome If a man consider his owne waies it vvill present to him a terrible object Therefore as the Elephant troubles the vvaters that he may not see his owne visage so men trouble their soules that they may not see vvhat they are they shall see such a deale of malice and selfe-love and feare and distrust that they would not have others in the vvorld to see for any thing but it is good to see it For repentance and consideration it is physicke it is sharpe but vvholesome It is better to have the physicke a day then to have the sicknesse and disease all the yeare so this consideration and repentance though it be sharpe yet take it downe for it will prevent Gods eternall judgement as the Apostle saith If wee would judge and condemne our selves we should not be condemned with the world What an excellent thing is this that vve may keepe sessions in our owne soules and so need not be called to Gods assises Men are called to that because they slubber over and neglect this Men will not keepe this sessions in their owne hearts vvhich they might doe not onely quarterly but daily and thereby they make vvorke for God is it not better now to unrip our consciences by consideration and repentance then to have all ripped up then vvhen the Divell shal stand by to accuse us who will say this vvas done by my instigation and it is so and our owne consciences shall take part with the Divell and accuse us also It will be little for our ease to make God our judge we might save the labour by putting conscience to its office now to
may say this is good for my soule and all the world shall not scoffe me out of that that I know to be good with their prophane jesting they shall not drive me from that is good for courses that are ill they shall not draw me with all their allurements I know what belongs to the good of my soule better then so It should be thus vvith Christians to be vvise for their spirituall being as the poore creatures the Storke and the Crane and the Turtle are to preserve their poore life here with as much comfort as they can God takes out of the booke of nature things usefull to insert them into his divine booke because now no man shall be ashamed to learne of the creatures Now since the fall man must learne of the poore creatures and such a dunce is man it is well for him if he can learne of the Ant and Crane and Turtle and therefore doth God take lessons out of the booke of nature and put them into his booke to teach us to furnish our selves with divine mysteries and instructions from the creatures And indeed a gratious heart will make use of every thing and have his thoughts raised with them As the Prophet Ieremy here he shames them by the example of the creatures But of this by the way The thing most materiall with which I will end is this That God after long patience hath judgements to come on people and it should be the part of people to know when the judgement is comming There is a season when God will forbeare no longer in this world They know not the judgement of the Lord the meaning is not in hell though that may come in that is implyed in all but they know not the judgement of the Lord that is they know not the judgements that are comming When judgements are comming God opens the hearts and understandings of his people to know them as there is an instinct in the creatures to know when there will be hard weather But how shall we know when a judgement is neare hand By comparing the sinnes with the judgements if there be such sinnes that such judgements are threatned for then as the thred followeth the needle and the shadow the body so those judgements follow such and such courses For God hath knit and linked these together all the power in the world and hell cannot unlinke them sin and judgement judgement either correcting us to amendment or confounding us to perdition God therefore having threatned in the Scriptures such judgements to such sinnes if we live in such and such sins we may looke for such judgements Thus a wise man by laying things together the sins with the judgements though he cannot tell the particular yet he may know that some heavy judgement is at hand Againe there is a nearer way to know a judgement when it hath ceazed on us in part already he that is not brutish and sottish and drunke with cares and sensuality must needs know a judgement when it is already inflicted when part of the house is on fire Wee see judgement hath ceazed now on the places where we live and therefore we cannot be ignorant of it Againe we may know it by the example of others God keepes his old walks Therefore it is said As it was in the daies of Noah so shall it be when the Sonne of man comes they were eating and drinking and marrying and knew not till the stood came and tooke them away God will be like himselfe if sinners be like themselves he will not change if they change not but will deale alike with them in his judgements as he hath dealt with others What ground have we to hope for immunity more then others We may rather expect it lesse because we have their examples and so they wanted those examples to teach them which wee have In Ieremy 7.12 saith God Consider looke to Shilo and see what I did there so will I doe to you So likewise the judgements on Hierusalem are a fearefull spectacle for us These and other examples may helpe us to judge of our condition in regard of approaching judgements Againe generall security is a great signe of some judgement comming Jn the daies of Noah there was a generall sensuall security notwithstanding the Prophet fore-told them of the deluge they were eating c. and knew not till the flood came and tooke them away So likewise if we eate and drinke and marry and build and be negligent and carelesse of making our peace with God especially when warning is given us it is a signe that some judgement either personall on our selves or generally on the place we live in will come upon us there is never more cause of feare then when there is least feare The reason is want of feare springs from infidelity for Faith stirrs up Fearefullnesse and care to please GOD By Faith Noah mooved with feare or reverence builded the Arke it proceeds from infidelity not to bee afraid when there is cause Againe where there is no feare there is no care So the roote of the want of feare is infidelity and the spring that comes from it is carelesnesse which alwaies goes before destruction When men care not what becomes of them if God be pleased so it is if judgement come so it is the care is taken When men thus say peace peace then commeth destruction It is a terrible thing for a State or a Citty or a particular person to be carelesse for the life of a Christian it is a watching as well as a warring condition he must be alway on his guard therefore hee must not bee carelesse and say peace where God speakes no peace Againe vve may know that some judgement is comming by the universality and generality of sinne vvhen it spreads over all When there is a generall infection of sinne vve may vvell feare the infection of the aire sinne hath infected the soules of men therefore no vvonder if God in the plague have a hand in infecting their bodies We see here before the Prophet threatned this destruction there was a generality of sinne In the 10. verse of this Chapter he cryes out against the covetousnesse and false-dealing of the Priests and Prophets and men of all estates And so also Chap. 5. verse 4. The poore they were naught they were poore in grace and goodnesse as well as in condition Then saith he I will see if there bee any goodnesse in the great ones I will get me to the great men verse 5. they have knowne the way of the Lord and the judgement of their God but they have broken the yoke and burst the bonds When poore and rich great and small when all are sottish and brutish when all flesh had corrupted their waies as it was before the flood then judgement must needs come surely generality of sinne makes vvay for generality of judgement as the
Heathens were hardened and given up to destruction The wrath of God is revealed from Heaven against them because they lived in a course of rebellion against the light of nature shall you that have the light of nature and the word of God and the motions of his Spirit too thinke to live in rebellion and not be accomptable for it It shall be easier for them that never heard of the word of God where God hath magnified his mercy he will exalt judgement those that are lâ—ft up to Heaven in priviledges shall be cast downe to hell Woe unto thee Capernaum c. The more in priviledges the more in judgement if they be abused Againe another particular sin whereby wee may discerne a judgement comming is unfruitfulnesse under the meanes as the fig-tree when it was digged and dunged and yet was unfruitfull then it was â—eare a curse Jn Heb. 6. the groud that is tilled and manured and hath the raine falling on it it is then neare unto cursing if it bring not forth Perhaps a Heathen a Pagan if hee were under the meanes would bee fruitfull therefore there might be hope of him but those that are under the meanes under the Sun-shine of the Gospell under the influence of it the Spirit working on their hearts and yet they live in the sin of unfruitfullnesse it makes way for judgement The axe is laid to the roote when men are taught then the instrument of vengeance is laid to the roote and downe they goe if they bring not forth good fruit Sinnes of omission when that all hath beene taught are sufficient to bring a man to judgement At the last judgement you have not visited me in prison you have not releeved the poore c. will be evidence enough to cast a man into hell And the like may be said of the omission of other duties when a man is called to place when he hath opportunity to doe good hee hath a price in his hand and yet hath no heart to lay it out to his power God hath made him a steward and yet he is unfruitfull and labours to undermine and ruine the state of others What can such a man looke for but the judgement of God to light on him first or last if not present judgement on his body yet to be given up to hardnesse of heart and so to hell which is worst of all Nay more decay in our first love is a forerunner of judgement when we love not God as we were wont In Rev. 3. I will take away thy Candlesticke because thou hast left thy first love Is there not such a plenty and depth in good things especially of the Gospell whereby our sinnes are pardoned and grace is given is there not that sweetnesse in them whereby to gaine our love more and more Is there not a necessity to renew our peace Why should we decay in our love The things of the Gospell are so excellent and so necessary that when God sees them undervalued it is a forerunner of judgement let us take heed of decay in our affections When there is no zeale for the truth it is an ill signe Jt is a good signe for the present that God hath some blessing for us that now in our publique meetings there is regard to Religion and that in the first place there is some zeale for the cause of God against those that would wrong the cause of Religion wee have some cause to hope in respect of that And let every one laboâ—r to stirre up the Spirit of God and study how he may doe and receive good and be fruitfull and warme in his affections considering what excellent blessings we enjoy in the â—ospell What is the glory of the kingdome we live in above Popâ—ry our religion that wee have the sun-shine of the Gospell now the riches of Christ are unfolded wee have the key of Heaven Heaven opened what glorious times are those The glory of the times is the manifestation of the Gospell and shall we grow in the decay of our love â—s there â—ot cause to grow in love to the Gospell when God hath taken it from others and hath given â—â— to us Now Jdolatâ—y is where true Religion was and the Masse is said where God was religiously worshipped in other places and countries Shall God deale so with us and shall we not be in love with that truth Since we have had the truth what peace and plenty have we had And if ever we loose it it will goe with other things if God take away the truth away goes our peace and prosperity he will not take it away alone it came not alone and he will not take it away alone Doubtlesse it must needes make way for judgement when our love to so precious a jewell as the Gospell shall beginne to die and decay when we shall begin to slight and disregard it And so for any particular man that hath had good things in him if they now begin to decay it is an ill signe that God is fiting him for judgement Well but what shall we doe when judgements are comming Wee see judgements are like to come nay are in part come the Plague of pestilence hath ceazed on us already and then warre is threatned and that by enemies that have beene foyled before Foyled enemies are dangerous enemies if they bee proud Now wee have proud enemies that have beene foyled and Idolatrous withall and what mercy can wee looke for from them God fought against them for us from Heaven in some measure and they being cruell provoked enemies are the lesse likely to shew any mercy God is indeed so mercifull to us yet that he hath taken us into his owne hands rather then to give us up to the malice and fury of Idolatrous enemies But yet those that can lay things together and consider the times they shall see there is more cause of feare then is taken to heart Well and in this case what shall we doe First in the interim betweene the threatning and the execution there are some judgements in the cloud and the storme seemes to hang oâ—ver us and the sword of the pestilence is drawn over our heads by the destroying Angell though he hath not yet striken us in our particular now in the time betweene the threatning and the execution Oh improove it make use of this little time get into Covenant with God hide your selves in the providence and promises of God make your peace deferre it no longer And secondly mourne for the sinnes of the time that when any judgement shall come you may be marked with those that mourne Take heed of the errours and sins of the times least when a judgement comes you bee swept away in the generall judgement but let us rather have our part with those that mourne that God may give us our lives for a prey And thirdly be watchfull practise that duty we have the plague to put us in
minde of it besides the threatning of dangers by enemies abroad if we will not watch now and stand upon our guard when will we Let us be watchfull to doe all the good we can to bee fruitfull to be good stewards to have large hearts The time may come that we may be stripped of all and we know not how soone having but a little time let us doe good in it study all opportunities in these times roufe up our sluggish soules Feare it is awaking affection Iaakob when his brother Esau was ready to ceaze on him he could not sleepe that night We know not how soone the hand and arrow of God may strike us besides other judgements let us shake off Security and doe every thing we doe sincerely to God We may come to God to make our account we know not how soone let us doe every thing as in his presence and to him in our particular callings let us bee conscionable and carefull and fruitfull let us doe all in our places to God and not to the world or to our owne particular gaine but doe it as those that must give account ere long to God Now God threatneth us to come and give our account who can be secure he shall have life for a weeke or for one day Wee cannot our times are in Gods hands we came into the world in his time and we must goe out in his time but now we have lesse cause to hope for long life This is to make a right use of the judgement of God to be watchfull in this kind And withall let us be good husbands now in the interim betweene the threatning and the execution of the judgement let us store up comforts from the promises of God and store up the comforts of a good life we shall have more comfort of the meanes we have bestowed wisely then of that we shall leave behinde us Thus if we doe come what will we are prepared Many holy and heavenly men have beene visited with pestilentiall sickenesse Hezekias was a King and his was a pestilentiall sickenesse and many holy Divines of late and other Christians have beene swept away by the sickenesse Iunius and other rare men of excellent use in the Church Therefore let us labour to get into the favour of God make use of our renewing our covenant for the time to come that is one end of fasting now to renew our covenants to remake them for the time to come and then come what will and welcome life or death for there is a blessing hid in the most loathsome sickenesse and death If wee come to Heaven it is no matter by what way Though the body be sowen in dishonour we may die of a noysome disease that we cannot have our friends neare us yet the body shall rise againe in honour What matter saith Saint Paul If by any meanes I may come to the resurrection of the dead by faire death or foule death it is no matter And if so bee that God make not good his promise of particular protection of our bodies from contagion c. it is no matter wee have a generall promise that he will be our God he is the God of Abraham the God of the dead as well as of the living He is a God that is everlasting in the Covenant of grace in life and death and for ever if wee bee entered into the covenant of grace it holds for ever And when all other promises faile and all things in the world faile sticke to the maine promise of forgivenesse of sinnes and life everlasting When all things in the world will faile wee must leave them shoâ—tly wealth and whatsoever what a comfort is in that grand promise that God will forgive us our sinnes and give us life everlasting for Christ Therefore when all things else are gone let us wrap our selves in the gracious promises of Christ and then wee shall live and dye with comfort FINIS THE DEAD-MAN OR THE STATE OF EVERY Man by nature In one Sermon By the late Reverend and Learned Divine RICHARD SIBS Doctor in Divinity Master of Katherine Hall in Cambridge and sometimes Preacher at GRAYES INNE JOHN 5.25 Verily verily I say unto you the houre is comming and now is when the dead shall heare the voice of the Sonne of God and they that heare shall live LONDON Printed by G.M. for Nicholas Bourne and Rapha Harford MDCXXXIX THE DEAD-MAN EPHES. 2.1 And you hath â—ee quickned who were dead in trespasses and sinnes THE matter of this excellent Epistle is partly doctrinall and partly exhortatory as it was S. Paules course in all his Epistles to lay the foundation of practise in doctrine The heart must be mooved but the braine must be instructed first there is a simpathy betweene those two parts as in nature so in grace The doctrinall part of the Epistle sets out the riches of Christ chiefly in the first Chapter in regard of the spring of them Gods eternall election Then in this Chapter by way of comparison by comparing the state of grace to the state of nature You hath hee quickned who were dead in trespasses and sins The dependance of this Verse I take it to be from the 19. Verse of the first Chapter The Apostle there prayes that the Ephesians might have the eye of their understandings opened and enlightned that they might know among other things what the exceeding great power of God is towards us that beleeve According to the working of his mighty power that he wrought in Christ when hee raised him from the dead that they might have experience of that mighty power that raised Christ from the dead Now here in this Chapter he saith They were raised together with Christ and set together with him in heavenly places His reason is in this manner Those that are raised up and quickned with Christ to sit in heavenly places with him have experience of a mighty power But you are raised up and quickned with Christ to sit in heavenly places with him therefore you have experience of a mighty power that raised Christ for those that are raised and quickned with Christ have experience of that power that Christ had when he was raised up The second thing that he intends especially in this Chapter is to shew that being raised with Christ they are brought nearer to God both Iewes and Gentiles that of themselves were farre off Now he shewes that they were raised and quickned with Christ and brought neare to God in Christ that they might magnifie the free grace of God in Christ all is by grace and thereupon to be stirred up to a suteable comfortable and gracious life To come to the words And you hath he quickned c. They are an application of the former comfortable truths to them you hath he quickned c. These words hath he quickned are not in the originall in this place they are after in verse 5. When we were dead in
well as living 2 117. Divell Carnall men better then the Divell would have them 2 11. Diligence Diligence how stirred up 1 254. E Enemies How farre God suffers the Enemies of his children to prevaile 2 75. See Against Eternity Eternity of misery should deterre us from sin 2 30. Everlasting life What meant by meate that indures to Everlasting life 1 175. Excellent See Necessity F Face Face of God what 1 322. Conflict of faith when God hides his Face 1 323. Godâ— Face how to be sought 1 324. Fade Men Fade as leaves how 1 315. Failing How to make use of Christ in our Failings 1 49. Faith How Faith doth that which Christ doth 2 45. To get into Christ by Faith why 2 175. Faith drawes neere to God 2 137. Father The consideration that God is our Father what it should work 1 326. Fathers who meant by them 2 223. When we die wee are put to our Fathers 2 224. Feed Food Christ and his benefits why called Food 1 176. Difference of spirituall and corporall Food 1 182. How to know we have Fed on Christ 1 188. Motives to Feed on Christ 1 197. Formality Formality in religion a forerunner of judgements 1 121. Freedome Freedome acceptable 2 31. Freedome from all ill by Christ how 2 32. Freedome double 2 46. See Violence Full. Christianity a Full state 1 232 G Generality Generality in sin no plea 1 98. Generality of sin a forerunner of judgement 1 120. Generation Generation what 2 171. An eternall Generation to be made sure 2 173. Every man hath his particular Generation 2 175. To observe the Generation we live in why 2 176. To take benefit by the good in our Generation 2 178. Not to be tainted with the sins of the Generation 2 180. Wee should labour to make the Generation we live in good 2 182. God God is with his children how 2 69. Ground of Gods presence with his children 2 72. How to know God is with us 2 87. What course to take that God may be with us 2 90. To goe from God what 2 144 See Prayer Godly Difference betweene the Godly and others 1 96. Good There is Good in our actions though they be defiled 1 300. We are advanced to the greatest Good by Christ 2 56 See Generation Gospell Difference of giving the Law and the Gospell 1 69. Gospell why disesteemed 1 266. Spirit effectuall in the Gospell 1 267. Guilty The best men Guilty of the sins of the times 1 291. H Happy The judgement of the world who are Happy 2 18. Heaven The Church the Kingdome of Heaven 1 326. Threefold signification of the Kingdome of Heaven Ibid. Why grace and the meanes of grace are called the Kingdome of Heaven 1 229. Help Helps to doe Gods will 2 197. See Outward Hide God sometimes Hides himselfe 2 86. Hold. We must stirre up our selves to lay Hold on God 1 308. Hopefull See Violence Horse Wicked men compared to Horses 1 110. Humility Humiliation Grounds of Humiliation 1 16 320. Humility why to bee laboured for 1 73. Humiliation necessary 1 281. Kinds of Humiliation 1 282. Helps to Humiliation 1 283. Verball Humiliation 1 287. Humiliation extraordinary 1 314. J Idolatry Idolatry the ground of it 1 47. Image Image of God defaced by sin 1 112. Importunate Why to be Importunate with God 1 310. Imitation Imitation of holy men needfull 2 210. To take heed whom wee Imitate 2 125 231. Impregnable The estate of a Christian Impregnable 2 78. Indeavour Difference betweene Indeavours of Christians and others 1 256. See Successe Infirmities Infirmities should not discourage us 2 85. Innocencie In what case to stand on our Innocencie 1 303. Iudgement Iudging What meant by Iudgement 1 63 113. Iudgements of God how spoken of amisse 1 85. How to speake aright of Gods Iudgements 1 87. God offended when wee repent not by his Iudgements 1 88. Neglect of selfe Iudging the cause of misery 1 101. After long patience God sends Iudgements 1 117. Iudgements comming how knowne Ibid. Sin to be looked to in Iudgements 1 318. Iustice See Sin K Kingdome What things are in a Kingdome 1 231. Excellency of Christs Kingdome 1 268. See Heaven L Labour Labour for earthly things when immoderate 1 173. To Labour for Christ as food 1 216. Labour distinguisheth Christians from others 1 219. Language Language of Scripture savoury 2 165. Law Law what 2 5. See Gospell Sin Leprosie Sin a Leprosie 1 294. Life Life what 1 141. Life spirituall whence 1 142. Life in Christ how 2 34. To serve God in the time of Life 2 184. Long Life not to bee looked for 2 217. Not to repine if God give us Life 2 218. Lie Grand Lie in the Church of Rome 2 191. Love Christ Loved of God how 1 22. Decay in our Love a forerunner of judgement 1 127. Lust. Comfort against rebellion of Lusts 2 51. M Marriage Comfort by our Marriage with Christ 2 103. Meanes Greatnesse of sinning against Meanes 2 179. Mourne To Mourne for the sins of the times 1 130. N Name Gods children leave a good Name behind them 2 164. Nature Things made use of in Scripture from Nature 1 116. To see what we are by Nature 1 150. Naturall parts how to bee used 1 153. Every one tainted by Nature 1 293. In actuall sins to see the corruption of Nature 1 298. Neare God Neare us how 2 145. How wee are Neare to God 2 146. Necessity Necessity of what we pray for 1 309. Newters Newters hatefull to Christ 1 247. O Obedient The Spirit given to the Obedient 1 58 Offices Offices of Christ in what order performed 1 36. Old God can convert Old sinners 1 154. Opposition Grace increased by Opposition 1 260. Outward Outward service alone not accepted 1 310. Outward helps to doe Gods will 2 194. P Patience See Iudgement Peace Foure things trouble a Christians Peace 2 1. Perish Meat that Perisheth what 1 167. Not to gaine things that Perish with the losse of our soules 1 170. Plague Sin worse then the Plague 1 297. Popery To be thankfull for freedome from Popery 1 266. Popery opposeth preaching why 1 270. Pâ—â—er Power of Christ to give himselfe and his benefits 1. 201. Prayer Prayer a meanes to obtaine the Spirit 1 61. Formes of Prayer usefull 1 278. Danger of neglecting Prayer 1 305. Prayer laies hold on God 1 307. To looke for answer of our Prayers 1 312. Resignation of our selves in Prayer 1 328. See Worship Preaching Grace wrought by Preaching 1 68 See Popery Precious See Violence Priestly Christs Priestly office the principall 1.37 Prerogatives How to use our Prerogatives 2 52. Principles Principle in a Christian double 1 302. Principles to be laid up 2 80. Promâ—seâ— Christ Promised in the Old Testament 1 3. Prophanenesse Prophanenesse whence it is 2 152. Providence To looke to the end of Gods Providence 2 135. Q Querie It is good to propound Queries to our selves
unrepentant persons heart wheresoever he goes he is affraid of the plague affraid of sicknesse affraid of death affraid of every body he knowes he hath his heaven here hee hath not the sting of evills pulled out therefore hee is affraid hee shall goe from the terrors of conscience to the torments of hell his conscience speakes terrible things to him what a cursed state is this How can hee looke with comfort any way Jf he looke to Heaven God is ready to powre the violls of his wrath to execute his vengeance on him If hee looke to the Earth hee knowes not how soone hee shall be layd there or that the earth may swallow him up If he thinke of death it strikes terrour to him every thing is uncomfortable to an unrepentant sinner Let all this stirre us up to this duty of repentance it is the end why God sends his judgements First he warnes us by his Word and if we neglect that he sends judgements and they â—eaze on us that is a second warning and if lesser jâ—dgements will not warne us then he sends greater and all to make us repent if we repent we give the judgements their answer and he will either remove them or sanctifie them so much for that A word of the generality No man No man repented of his evill wayes wee see then That Generality is no plea. We must not follow a multitude to doe evill we must not follow the streame to doe as the world doth will any man reason thus Now there dye so many weekely of the plague it is no matter whether I goe I will goe now into any place without any respect to my company c Will he not reason on the contrary Therefore I will take heed J will carry preservatives about me and looke to my company Selfe-love will teach a man to reason so The Infection is great therefore I will take the more heed And will not spirituall wisedome teach us the more spreading and infectious sinne is the more heed to take When all flesh had corrupted their way then came the flood Generality of sinne makes way for sweeping judgements that takes all away Therefore we have more reason to tremble when the infection of sinne hath ceazed upon all when no man repents of his wickednesse a man should resolve surely I will come out of such company as we see Lot departed out of Sodome and David in his time was as a Pelican in the wildernesse I will rather goe to Heaven alone then goe to hell and be damned with a multitude Multitude is no plea to a wise man Shall we thinke it a meanes to increase danger in worldly things and shall we thinke it a plea in spirituall things It hath beene the commendation of Gods children that they have striven against the streame and been good in evill times Redeeme the time because the dayes are evill saith the Apostle A carnall Christian saith does as the rest doe but saith David Mine eyes gush out with rivers of waters because men keepe not thy Law Doe not feare that you shall passe unrespected if you be carefull to looke to your selves this way If there be but one Lot in Sodome one Noah and his family in the old world he shall be looked to as a Jewell among much drosse God will single him out as a man doth his Iewels when the rubbish is burnt God will have a speciall care to gather his Iewels When a man makes conscience of his waies in ill times and ill company God regards him the more for witnessing to his truth and standing for and owning his cause in ill times it shewes sincerity and strength of grace when a man is not tainted with the common corruptions No man repented What was the cause of all this that they were thus unrepentant and that generallly No man said What have I done The did not say in their hearts and tongues What have I done they were inconsiderate they did not examine and search and try their waies Here we see First that a man can returne upon himselfe he can search and try his owne waies and cite and arrest and arraigne himselfe What have I done This is a prerogative that God hath given to the understanding creature the reasonable soule it can reflect upon it selfe which is an act of judgement The bruit creatures looke forward to present objects they are carried to present things and cannot reflect But man hath judgement to know what hee hath done and spoken to sit upon his owne doings to judge of his owne actions God hath erected a tribunall in every man hee hath set up conscience for a register and witnesse and judge c. there are all the parts of judiciall proceeding in the soule of man This shewes the dignity of man and considering that God hath set up a throne and seate of judgement in the heart we should labour to exercise this judgement Secondly God having given man this excellent prerogative to cite himselfe and to judge his owne courses when man doth not this it is the cause of all mischiefe of all sinne and misery Alas the vile heart of man is prone to thinke it may be God hath decreed my damnation and he might make mee better if he would But why dost thou speake thus O wicked man the fault is in thy selfe because thou doest not what thou mightest doe hath not God set up a judgement seate in thy heart to deliberate of thine owne courses whether thou dost well or ill and thy owne conscience if thou bee not an Athiest and besotted tells thee thou dost ill and accuseth thee for it An ordinary swearer that by Athiesticall acquaintance and poysonfull breeding is accustomed to that sinne if he did consider what good shall I get by this by provoking God who hath threatned that I shall not goe guiltlesse and that I shall give an account for every idle word much more oâ— every idle oath the consideration of this would make him judge and condemne himselfe and repent and amend his waies The exercising of this judgement it makes a mans life lightsome he knowes who he is and whether he goes it makes him able to answer for what hee doth at the judgement seate of God it makes him doe what he doth in cofidence it perfects the soule every way Againe whatsoever we doe without this consideration it is not put upon our account for comfort when we doe things upon judgement it is with examination whether it be according to the rule or no. Our service of God is especially in our affections when wee joy and feare and delight aright Now how can a man doe this without consideration For the affections wheresoever they are ordinate and good they are raised up by judgement they are never good but when they are regular and according to judgement when judgement raiseth up the affections and we see cause why we should delight in God and love him and feare him