Bowels opened, or, A discovery of the near and deer love, union and communion betwixt Christ and the Church, and consequently betwixt Him and every believing soul Delivered in divers sermons on the fourth fifth and sixth chapters of the Canticles. By that reverend and faithful minister of the Word, Doctor Sibs, late preacher unto the honourable society of Gray's Inn, and Master of Katharine Hall in Cambridge. Being in part finished by his own pen in his life time, and the rest of them perused and corrected by those whom he entrusted with the publishing of his works.Bovvels opened, or, A discovery of the neere and deere love, union and communion betwixt Christ and the Church, and consequently betwixt Him and every beleeving soule Delivered in divers sermons on the fourth fifth and sixt chapters of the Canticles. By that reverend and faithfull minister of the Word, Doctor Sibs, late preacher unto the honourable societie of Grayes Inne, and Master of Katharine Hall in Cambridge. Being in part finished by his owne pen in his life time, and the rest of them perused and corrected by those whom he intrusted with the publishing of his works.
Richard Sibbes 1577–1635London: printed by George for George Edwards, 1639
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.
First, (I say) the union, viz. the union of persons which is before all comfort and communion of graces, I am my Beloveds and my Beloved is mine, Christs person is ours, and our persons are his: for as it is in marriage, if the person of the husband be not the wives, his goods are not hers, nor his titles of honour; for these come all to her, because his person is hers, he having passed over the right of his own body and of his person to his wife, as she hath passed over all the right of her self to her husband so it is in this mystical marriage that that entitles us to communion of graces is union of persons between Christ and his Church, I am my Beloveds and my Beloved himself is mine; And indeed nothing else will content a Christians heart, he would not care so much for Heaven it self, if he had not Christ there▪ the Sacrament, Word, and Comforts why doth he esteem them, as they come from Christ and as they lead to Christ, it is but an adulterous and base affection to love any thing severed from Christ.
First, (I say) the union, viz. the union of persons which is before all comfort and communion of graces, I am my Beloveds and my Beloved is mine, Christs person is ours, and our persons are his: for as it is in marriage, if the person of the husband be not the wives, his goods are not hers, nor his titles of honour; for these come all to her, because his person is hers, he having passed over the right of his owne body and of his person to his wife, as she hath passed over all the right of her selfe to her husband so it is in this mysticall marriage that that intitles us to communion of graces is union of persons betweene Christ and his Church, I am my Beloveds and my Beloved himselfe is mine; And indeed nothing els will content a Christians heart, he would not care so much for Heaven it selfe, if he had not Christ there▪ the Sacrament, Word, and Comforts why doth he esteeme them, as they come from Christ and as they leade to Christ, it is but an adulterous and base affection to love any thing severed from Christ.
I am my Beloveds and my Beloved is mine, if Christ himself be mine, then all is mine, what he hath done, what he hath suffered is mine, the benefit of all is mine, what he hath is mine, his prerogatives and privileges to be the Son of God and heir of Heaven and the like, all is mine, why • himself is mine, union is the foundation of communion. So it is here with the Church, I am my Beloveds, my person is his, my life is his, to glorify him, and to lay it down when he will, my goods are his, my reputation his, I am content to sacrifice all for him, I am his, all mine is his: so you see there is union and communion mutually between Christ and his Church. The Original and spring hereof is Christs uniting and communicating himself to his Church first, the spring begins to the stream, what hath the stream or cistern in it, but what is had from the spring; first we love him,
because he loved us first. It was a true speech of Augustine, Quicquid bo•••, &c, whatsoever is good in the world or lovely it is either God or from God, it is either Christ or from Christ, he begins it: it is said in nature, love descends, the father and the mother love the child before the child can love them, love indeed is of a fiery nature, only here is the dissimilitude, fire ascends, love descends, it is stronger descending from the greater to the less, then ascending up from
⟨p. 445⟩
the meaner to the greater, and that for this, Amongst other reasons,
Because the greater person looks upon the lesser as a piece of himself: sees himself in it, the father and mother see themselves in their child: so God loves us more then we can love him, because he sees his image in us; neither is there only a priority of order, he loves us first, and then we love him, but also of causality, he is the cause of our love, not by way of motive only, he loves us, and therefore from an ingenious spirit we must love him again, but he gives us his Spirit,
so that his love kindles ours by way of reflection.
Now from this union of persons comes a communion of all other things whatsoever,1 I am my Beloveds and my Beloved is mine, if Christ himselfe be mine, then all is mine, what he hath done, what he hath suffered is mine, the benefit of all is mine, what he hath is mine, his prerogatives and priviledges to be the Son of God and heire of Heaven and the like, all is mine, why • himselfe is mine, union is the foundation of communion. So it is here with the Church, I am my Beloveds, my person is his, my life is his, to glorifie him, and to lay it downe when he will, my goods are his, my reputation his, I am content to sacrifice all for him, I am his, all mine is his: so you see there is union and communion mutually betweene Christ and his Church. The Originall and spring hereof is Christs uniting and communicating himselfe to his Church first, the spring begins to the streame, what hath the streame or cesterne in it, but what is had from the spring; first we love him,2 because he loved us first. It was a true speech of Augustine, Quicquid bo•••, &c, whatsoever is good in the world or lovely it is either God or from God, it is either Christ or from Christ, he begins it: it is said in nature, love descends, the father and the mother love the child before the child can love them, love indeed is of a fiery nature, onely here is the dissimilitude, fire ascends, love descends, it is stronger descending from the greater to the lesse, then ascending up from ⟨p. 445⟩the meaner to the greater, and that for this, Amongst other reasons,3 Because the greater person lookes upon the lesser as a peece of himselfe: sees himselfe in it, the father and mother see themselves in their childe: so God loves us more then we can love him, because he sees his image in us; neither is there only a priority of order, he loves us first, and then wee love him, but also of causality, he is the cause of our love, not by way of motive onely, hee loves us, and therefore from an ingenious spirit we must love him againe, but he gives us his Spirit,4 circumciseth our hearts to love him: for all the motives or morall perswasions in the world without the Spirit cannot make us love,5 we are taught of God to love one another, our brethren whom we see daily, saith Paul, much more need we to be taught to love him whom we never saw,6 so that his love kindles ours by way of reflection.
1That from […] of persons comes communion of […] things what soever.That from 〈…〉 of persons comes commu•nion of 〈…〉 things what soev•r.
In the New-Covenant, God works both parts, his own and our parts too, our love to him, our fear of him, our faith in him, he works all, even as he shows his own love to us.
In the New-Covenant, God works both parts, his owne and our parts too, our love to him, our feare of him, our faith in him, hee works all, even as he shewes his own love to us.
If God love us thus,1 what must we do? meditate upon his love, let our hearts be warmed with the consideration of it, let us bring them to that fire of his love,2 and then they will wax hot within us, and beg the Spirit,3 Lord thou hast promised to give thy Spirit to them that ask it, and to circumcise our hearts to love thee, and to love one another, give thy holy ⟨p. 446⟩Spirit as thou hast promised.4
If God love us thus,1 what must we doe? meditate upon his love, let our hearts be warmed with the consideration of it, let us bring them to that fire of his love,2 and then they will wax hot within us, and beg the Spirit,3 Lord thou hast promised to give thy Spirit to them that aske it, and to circumcise our hearts to love thee, and to love one another, give thy holy ⟨p. 446⟩Spirit as thou hast promised.4
1How to have our hearts warmed with the love of God.
2•sal. 39.
3I•uk. ••.
4That this […] of the Church impliesThat this 〈…〉 of the Church implies
In a word these words, I am my Beloveds and my Beloved is mine, to join them both §1together, they imply a mutual propriety, Christ hath a propriety in me,1 and • in Christ peculiar propriety, Christ is mine, so as I have none in the world so mine, whom have • in Heaven but Christ, and what is there in earth in comparison of him, he is mine, and mine in a peculiar manner, and J am his in a peculiar manner, there is propriety with peculiarity▪
In a word these words, I am my Bel•veds and my Beloved is mine, to joyne them both §1together, they imply a mutuall propriety, Christ h•th a propriety in me,1 and • in Christ peculiar propriety, Christ is mine, so as I have none in the world so mine, whom have • in Heaven but Christ, and what is there in earth in comparison of him, he is mine, and mine in a peculiar manner, and J am his in a peculiar manner, there is propriety with peculiarity▪
Then again these words I am his, implies […] love,1 all is mutual in them, mutual propriety, mutual peculiarity and mutual love, I love Christ so as I love nothing else, there is nothing above him in my heart, as Christ loves me more then any thing else (saith the Church) and every Christian: he loves all, and gives outward benefits to all, but to me he hath given himself, so love I him. As the husband loves all in the family, his cattle and his servants, but he gives himself to his Spouse. So Christ is mine, himself is mine, and my self a• Christs, he hath my soul, my affections, my body, and all, he hath a […] in me and a peculiarity in me, he hath my affection and love to the uttermost, as I have his, for there is an intercourse in these words.
Then againe these words I am his, implies 〈…〉 love,1 all is mutuall in them, mutuall propriety, mutuall peculiarity and mutuall love, I love Christ so as I love nothing else, there is nothing above him in my heart, as Christ loves me more then any thing else (saith the Church) and every Christian: he loves all, and gives outward benefits to all, but to me he hath given himselfe, so love I him. As the husband loves all in the family, his cattell and his servants, but he gives himselfe to his Spouse. So Christ is mine, himselfe is mine, and my selfe a• Christs, he hath my soule, my affections, my body, and all, he hath a 〈…〉 in me and a peculiarity in me, hee hath my affection and love to the uttermost, as I have his, for there is an entercourse in these words.
Then again, they imply mutual familiarity,1 Christ is familiar to my soul and I to Christ, ⟨p. 447⟩he discovers himself to me in the […] of hi• love, and I discover my self to him in prayer and meditation, opening my soul to him upon all occasions. Gods children have a […] of prayer, which is a spirit of fellowship, and […] (as it were) to God in Christ; It is the language of a new borne Christian, he […] to his Father, there is a kind of familiarity between him and his God in Christ, who gives the entrance and access to God, so that where there is not a kind of familiarity in prayer and opening of the soul to Christ upon all occasions, there is not this holy communion. Those that are not given to prayer, they cannot in truth speak these words, as the Church doth here, I […] my Beloveds and my […] is mine, for they imply sweet familiarity.
Then againe, they imply mutuall familiarity,1 Christ is familiar to my soule and I to Christ, ⟨p. 447⟩he discovers himselfe to me in the 〈…〉 of hi• love, and I discover my selfe to him in prayer and meditation, opening my soule to him upon all occasions. Gods children have a 〈…〉 of prayer, which is a spirit of fellowship, and 〈…〉 (as it were) to God in Christ; It is the language of a new borne Christian, he 〈…〉 to his Father, there is a kinde of familia•ity betweene him and his God in Christ, who gives the entrance and accesse to God, so that where there is not a kinde of familiarity in prayer and opening of the soule to Christ upon all occasions, there is not this holy communion. Those that are not given to prayer, they cannot in truth speake these words, as the Church doth here, I 〈…〉 my Beloveds and my 〈…〉 is mine, for they imply sweet familiarity.
Then again they imply mutual […] one to another,1 he is mine and I am his, the one is a glass to the other, Christ sees himself in me, I see my self in him, for this is the issue of spiritual love, especially that is breeds likeness and resemblance of the party loved in the soul that loveth: for love […] the soul to the likeness of the party loved, I am his,2 I resemble him, I am his, I have given my self to him, I carry his picture and resemblance in my soul, for they are words of mutual conformity. Christ out of love became like me in all things, wherein I am not like the Devil (that is […] excepted) if he […] like me, taking my nature that I might ⟨p. 448⟩be near him in the fellowship of grace, My Beloved is mine, I will be as like him as possible I can, I am his, every Christian carries a character of Christs disposition as far as weakness will suffer, you may know Christ in every Christian, for as the Kings coin carries the stamp of the King, Caesars coin bears Caesars superscription. So every Christian soul is Gods coin, and he sets his own stamp upon it, if we be Christs, there is a mutual conformity betwixt him and us.
Then againe they imply mutuall 〈…〉 one to another,1 he is mine and I am his, the one is a glasse to the other, Christ sees himselfe in me, I see my selfe in him, for this is the issue of spirituall love, especially that is breeds likenesse and resemblance of the party loved in the soule that loveth: for love 〈…〉 the soule to the likenesse of the party loved, I am his,2 I resemble him, I am his, I have given my selfe to him, I carry his picture and resemblance in my soule, for theyare words of mutuall confor•ity. Christ out of love became like me in all things, wherein I am not like the Divell (that is 〈…〉 excepted) if he 〈…〉 like me, taking my nature that I might ⟨p. 448⟩be neare him in the fellowship of grace, My Beloved is mine, I will be as like him as possible I can, I am his, every Christian carries a character of Christs disposition as farre as weaknesse will suffer, you may know Christ in every Christian, for as the Kings coyne carries the stamp of the King, C•sars coyne beares Caesars superscription. So every Christian soule is Gods coyne, and he sets his owne stampe upon it, if wee bee Christs, there is a mutuall conformitie betwixt him and us.
1[…]〈…〉
2That love […] the soul to the likeness of the […] l•ved.That love 〈…〉 the soule to the likenesse of the 〈…〉 l•ved.
Now where you see a malicious, unclean, worldly spirit, know that is a stamp of the Devil, none of Christs, he that hath not the Spirit of God is none of his, now where the Spirit of Christ is, i• stamps Christs likeness upon the soul, therefore we are exhorted, Phil. 2. 5. to be like minded to Christ.
Now where you see a malitious, uncleane, worldly spirit, know that is a stampe of the Divell, none of Christs, he that hath not the Spirit of God is none of his, now where the Spirit of Christ is, i• stamps Christs likenesse upon the soule, therefore we are exhorted, Phil. 2. 5. to be like minded to Christ.
Again,1 these words, I am my Beloveds and my Beloved is mine, imply a mutual care that Christ and the soul have one of the good of another, of each others honour and reputation, as Christ hath a care of our good; so a Christian soul (if it can say with truth and sincerity I am Christs) it must needs have care of Christs good,2 of his children, Religion and Truth. What? will such a soul say, shall Christ care for my body, soul and salvation, and stoop to come from Heaven to save me, and shall I have no care for him and his glory? he hath left his truth and his Church behind him, ⟨p. 449⟩and shall not I defend his truth and stand for the poor Church to the utmost of my power against all contrary power? shall not J stand for Religion? shall it be all one to me, what opinions are held? shall I pretend he cares for me, and shall I not care for that I should care for; Is it not an honour to me that he hath trusted me to care for any thing that he will be honoured by my care, Beloved it is an honour for us that we may speak a good word for Religion, for Christs cause, for his Church against maligners and opposers, and we shall know one day that Christ will be a rewarder of every good word: where this is said in sincerity, that Christ is mine and I am Christs, there will be this mutual care.
Againe,1 these words, I am my Beloveds and my Beloved is mine, imply a mutuall care that Christ and the soule have one of the good of another, of each others honour and reputation, as Christ hath a care of our good; so a Christian soule (if it can say with truth and sincerity I am Christs) it must needs have care of Christs good,2 of his children, Religion and Truth. What? will such a soule say, shall Christ care for my body, soule and salvation, and stoope to come from Heaven to save me, and shall I have no care for him and his glory? hee hath left his truth and his Church behind him, ⟨p. 449⟩and shall not I defend his truth and stand for the poore Church to the utmost of my power against all contrary power? shall not J stand for Religion? shall it be all one to me, what opinions are held? shall I pretend he cares for me, and shall I not care for that I should care for; Is it not an honour to me that he hath trusted me to care for any thing that he will be honoured by my care, Beloved it is an honour for us that we may speake a good word for Religion, for Christs cause, for his Church against maligners and opposers, and we shall know one day that Christ will be a rewarder of every good word: where this is said in sincerity, that Christ is mine and I am Christs, there will be this mutuall care.
1Mutual care of one anothers good.Mutuall care of one anothers good.
Likewise there is implied a mutual complacency in these words,1 by a complacency I mean a resting, contenting love, Christ hath a complacency and resting in the Church, and the Church hath a sweet resting contentment in Christ; Christ in us and we in him. A true Christian soul that hath yielded. up its consent to Christ, when it is beaten in the world, vexed and turmoiled, it can rely on this, I have yet a loving husband, yet I have Christ.
Likewise there is implyed a mutuall complacency in these words,1 by a complacency I meane a resting, contenting love, Christ hath a complacency and resting in the Church, and the Church hath a sweet resting contentment in Christ; Christ in us and we in him. A true Christian soule that hath yeelded. up its consent to Christ, when it is beaten in the world, vexed and turmoiled, it can rely on this, I have yet a loving husband, yet I have Christ.
1A […] complacency or resting love.A 〈…〉 complacency or resting love.
Let this put us upon a search into our selves,1 what we retire to when we meet with afflictions, those that have brutish and beastly souls retire to carnal contentments, to good fellowship, forget, besot, and fly away from themselves ⟨p. 450⟩their own consciences and though• of their own trouble, whereas a soul that […] any acquaintance with God in Christ or any interest into Christ, so that it may say that Christ is mine and I am Christs there will be contentment and rest in such a soul, whatsoever it meets with §7in the world.2
Let this put us upon a search into our selves,1 what we retire to when we meete with afflictions, those that have brutish and beastly soules retire to carnall contentments, to good fellowship, forget, besot, and fly away from themselves ⟨p. 450⟩their owne consciences and though• of their own trouble, wheras a soule that 〈…〉 any acquaintance with God in Christ or any interest into Christ, so that it may say that Christ is mine and I am Christs there will be contentment and rest in such a soule, whatsoever it meetes with §7in the world.2
1What we should retire to and do in afflictions.
2Is courage in owning Christs cause with resolution for the Church is resoluteIs courage in owning Christs cause with re•solution for the Church is reso•lute
The last thing implied is courage, a branch of the former, say all against it what they can, saith the resolved soul, I will be Christs, here is courage with resolution, agreeable hereto is that, Isa 44. 5. One shall say I am the Lords, and another shall call himself by the name of Jacob, another shall subscribe and surname himself by the name of Israel. Where there is not this resolution in good causes, there is not the Spirit of Christ, there is no […] into Christ, it is but a delusion and self-flattery to say I am Christs, when there is not resolution to stand to Christ, these words are the expression of a resolved heart, I am, and J will be Christs, I am not ashamed of my bargain, of the consent I have given him, I am and I will be his. You have the like in Micah 4. 5. 1All people will walk every one in the name of his god, they will resolve on that, and we will walk in the name of the Lord our God for ever and for ever: so that where these words are spoken in truth, that J am Christs, there is necessarily implied, I will own him and his cause for ever and ever. He hath married, me for ever and ever, therefore ⟨p. 451⟩if J hope to have inte••st in him for comfort for ever and ever, I must be sure to yield my self to him for ever and ever, and stand for his cause in all oppositions against all enemies whatsoever. These and such like places in Scripture run parallel with this in the text, I am my Beloveds and my Beloved is mine, not only holding in the person, but in the cause of Christ. Every man hopes his god will stand for him against the Devil who accuseth us daily: if we will have Christ to stand for us and to be an advocate to plead our ca•se (as he doth) in Heaven, we must resolve to stand for him against all enemies, Heretics, Schismatics, Persecutors whatsoever, that we will walk in the name of our God for ever and ever.
The last thing implyed is courage, a branch of the former, say all against it what they can, saith the resolved soule, I will be Christs, here is courage with resolution, agreeable hereto is that, Isa 44. 5. One shall say I am the Lords, and another shall call himselfe by the name of Iaacob, another shall subscribe and surname himselfe by the name of Israel. Where there is not this resolution in good causes, there is not the Spirit of Christ, there is no 〈…〉 into Christ, it is but a delusion and selfe-flattery to say I am Christs, when there is not resolution to stand to Christ, these words are the expression of a resolved heart, I am, and J will be Christs, I am not ashamed of my bargaine, of the consent I have given him, I am and I will be his. You have the like in Micah 4. 5. 1All people will walke every one in the name of his god, they will resolve on that, and we will walke in the name of the Lord our God for ever and for ever: so that where these words are spoken in truth, that J am Christs, there is necessarily implyed, I will owne him and his cause for ever and ever. He hath married, me for ever and ever, therefore ⟨p. 451⟩if J hope to have inte••st in him for comfort for ever and ever, I must be sure to yeeld my selfe to him for ever and ever, and stand for his cause in all oppositions against all enemies whatsoever. These and such like places in Scripture runne parralell with this in the text, I am my Beloveds and my Beloved is mine, not onely holding in the person, but in the cause of Christ. Every man hopes his god will stand for him against the Divell who accuseth us daily: if we will have Christ to stand for us and to be an advocate to pleade our ca•se (as he doth) in Heaven, we must resolve to stand for him against all enemies, Heretiks, Schismaticks, Persecutors whatsoever, that we will walke in the name of our God for ever and ever.
But when the case is not thus with us, and that neither we can feel comfort from Christ,1 nor have this assurance of his love to us, what should we judge of such?
But when the case is not thus with us, and that neither we can feele comfort from Christ,1 nor have this assurance of his love to us, what should we judge of such?
We should not wonder to see poor souls distempered when they are in spiritual desertions,1 considering how the Spouse cannot endure the absence of Christ,2 it is out of love, therefore in the deepest plunge she hath this in her mouth, my Beloved. Therefore let us not judge […] of our selves or others, when we are impatient in this kind.
We should not wonder to see poore soules distempered when they are in spirituall desertions,1 considering how the Spouse cannot endure the absence of Christ,2 it is out of love, therefore in the deepest plunge she hath this in her mouth, my Beloved. Therefore let us not judge 〈…〉 of our selves or others, when we are impatient in this kind.
1Sol.
2That we should not wonder to see […]That we should not wonder to see 〈…〉
But for a more full answer, in […] of feeling of the love of Christ in regard of that measure we would (for there is never altogether a ⟨p. 452⟩want of feeling) there is so much as keeps from despair alway, yet if we carry a constant love towards him, mourn to him and seek after him as the Church here: if the desire of our souls be after him, that we make after him in the use of means, and are willing to speak of him, as the Church here, feel or feel not we are his, and he will at length discover himself to us.
But for a more full answer, in 〈…〉 of feeling of the love of Christ in regard of that measure we would (for there is never altogether a ⟨p. 452⟩want of feeling) there is so much as keepes from despaire alway, yet if we carry a constant love towards him, mourne to him and seeke after him as the Church here: if the desire of our soules be after him, that we make after him in the use of meanes, and are willing to speake of him, as the Church here, feele or feele not we are his, and he will at length discover himselfe to us.
