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.
The word heart you know includes the whole soul, for the understanding is the heart, an understanding heart. To lay things up in our hearts, there it is memory, and to cleave in heart is to cleave in will. To rejoice in heart, that is in the affection, so that all the powers of the soul, the Inward man, (as Paul calleth it) is the heart.
The word heart you know includes the whole soule, for the understanding is the heart, an understanding heart. To lay things up in our hearts, there it is memorie, and to cleave in heart is to cleave in will. To rejoyce in heart, that is in the affection, so that all the powers of the soule, the Inward man, (as Paul calleth it) is the heart.
Indeed, the Church might have said, my heart sleepeth, but my heart waketh: for it is the same faculty, the same power of the soul, both in the state of Corruption, and of grace, in which the soul is, as in the twi-light, we cannot say, this is light, and that is darkness, because there is such a mixture. In all the powers of the soul, there is something good, and something ill, something flesh, and something spirit. The heart was asleep, and likewise was awake. I sleep but my heart waketh;
you see here then first of all in this correction; That a Christian hath two principles in him, that which is good, and that which is evil, whence issueth the weakness of his actions, and affections, They are all mixed, as are the principles from which they come forth, we may observe further, that a Christian man may know how it is with himself,
though he be mixed of flesh, and spirit, he hath a distinguishing knowledge and judgement whereby he knows both the good, and evil in himself. In a dungeon where is nothing but darkness both on the eye that should see, and on that which should be seen, he can see nothing: but where there is a supernatural principle, where there is this mixture, there the light of the spirit searcheth the dark corners of the heart; A man that hath the spirit
⟨p. 107⟩
knoweth both, he knoweth himself and his own heart. The Spirit hath a light of its own, even as Reason hath, how doth Reason know what it doth; By a reflect act Inbred in the soul, shall a man that is natural reflect upon his state, and know what he knows, what he thinks, what he doth, and may not the soul that is raised to an higher estate know as much? undoubtedly it may. Besides we have the Spirit of God, which is light, and self-evidencing, it shows unto us, where it is, and what it is▪ The work of the Spirit may sometimes be hindered,
as in times of temptation, then I confess a man may look wholly upon corruption, and so mistake himself, in judging by that which he sees present in himself, and not by the other principle which is concealed for a time from him. But a Christian, when he is not in such a temptation, he knows his own estate, and can distinguish between the principles in him of the flesh and spirit, grace and nature.
Indeed, the Church might have said, my heart sleepeth, but my heart waketh: for it is the same facultie, the same power of the soule, both in the state of Corruption, and of grace, in which the soule is, as in the twy-light, wee cannot say, this is light, and that is darkenesse, because there is such a mixture. In all the powers of the soule, there is something good, and something ill, something flesh, and something spirit. The heart was asleepe, and likewise was awake. I sleepe but my heart waketh;1 you see here then first of all in this correction; That a Christian hath two principles in him, that which is good, and that which is evill, whence issueth the weakenesse of his actions, and affections, They are all mixed, as are the principles from which they come forth, wee may observe further, that a Christian man may know how it is with himselfe,2 though he be mixed of flesh, and spirit, he hath a distinguishing knowledge and judgement whereby he knowes both the good, and evill in himselfe. In a dungeon where is nothing but darkenesse both on the eye that should see, and on that which should bee seene, he can see nothing: but where there is a supernaturall principle, where there is this mixture, there the light of the spirit searcheth the darke corners of the heart; A man that hath the spirit ⟨p. 107⟩knoweth both, he knoweth himselfe and his owne heart. The Spirit hath a light of its owne, even as Reason hath, how doth Reason know what it doth; By a reflect act Inbred in the soule, shall a man that is naturall reflect upon his state, and know what hee knowes, what hee thinkes, what hee doth, and may not the soule that is raised to an higher estate know as much? undoubtedly it may. Besides we have the Spirit of God, which is light, and selfe-evidencing, it shewes unto us, where it is, and what it is▪ The worke of the Spirit may sometimes bee hindered,3 as in times of temptation, then I confesse a man may looke wholy upon corruption, and so mistake himselfe, in judging by that which hee sees present in himselfe, and not by the other principle which is concealed for a time from him. But a Christian, when he is not in such a temptation, he knowes his owne estate, and can distinguish betweene the principles in him of the flesh and spirit, grace and nature.
1Obser. 1.
2Obser. 2.
3How the discerning work of the Spirit cometh to be so interrupted.How the discerning worke of the Spirit commeth to be so interrupted.
Again we see here in, that the Church saith, but my heart waketh, that she doth acknowledge there is good as well as evil; As the Church is ingenious to confess that which is amiss, I sleep, so she is as true in confessing that which is good in her self; but my heart waketh, which yields us another observation.
Againe we see heere in, that the Church saith, but my heart waketh, that shee doth acknowledge there is good as well as evill; As the Church is ingenious to confesse that which is amisse, I sleepe, so she is as true in confessing that which is good in her selfe; but my heart waketh, which yeelds us another observation.
Because we must not bear false witness (as not against others) much less against our selves. Many help Satan the accuser and plead his cause against the Spirit their Comforter; in refusing to see what God seeth in them. We must make conscience of this, to know the good as well as the evil, though it be never so little.
Because wee must not beare false witnesse (as not against others) much lesse against our selves. Many helpe Satan the accuser and plead his cause against the Spirit their Comforter; in refusing to see what God seeth in them. Wee must make conscience of this, to know the good as well as the evill, though it be never so little.
To come in particular, what is that good the Church here confesseth,1 when she saith, that her heart waketh? She in her sleepy estate, first hath her judgement sound in that which is truth of persons, things, and courses. Christians are not so benighted when they sleep, or given up to such a reprobate judgement, as that they discern not differences: they can discern that such are in a good way, and such are not; that such means are good, and such are not; a Christian oft times is forced to do work out of judgement, in case his affections are asleep or distracted, and such works are approved of God, as they come from a right judgement and conviction, though the evil of them be chastised.
To come in particular, what is that good the Church here confesseth,1 when shee saith, that her heart waketh? Shee in her sleepie estate, first hath her judgement sound in that which is truth of persons, things, and courses. Christians are not so benighted when they sleepe, or given up to such a reprobate judgement, as that they discerne not differences: they can discerne that such are in a good way, and such are not; that such meanes are good, and such are not; a Christian oft times is forced to doe worke out of judgement, in case his affections are asleep or distracted, and such workes are approved of God, as they come from a right judgement and conviction, though the evill of them be chastised.
1What the Church acknowledgeth in her heart waking though asleep.What the Church acknowledgeth in her heart waking though asleepe.
But all is not in the judgement.1 The child of God asleep hath a working in the will, choosing the better part which he will cleave too, he hath a general purpose to please God in all things, and no settled purpose in particular for to sleep thus: answerable to his judgement therefore he chooseth the better part, and side, he owns God, and his cause, even in evil times, cleaving in resolution of heart to the best ways, though with weakness.
But all is not in the judgement.1 The child of God asleep hath a working in the will, choosing the better part which he will cleave too, he hath a generall purpose to please God in all things, and no setled purpose in particular for to sleepe thus: answerable to his judgement therefore he chooseth the better part, and side, he ownes God, and his cause, even in evill times, cleaving in resolution of heart to the best wayes, though with weakenesse.
Take David in his sleepy time between his repentance, and his foul sin, if one should have asked him what he thought of the ways of God, and of the contrary, he would have given you an answer out of sound judgement thus and thus, If you should have asked him what course he would have followed in his choice resolution, and purpose, he would have answered savourly.
Take David in his sleepie time betweene his repentance, and his foule sinne, if one should have asked him what he thought of the wayes of God, and of the contrary, he would have given you an answer out of sound judgement thus and thus, If you should have asked him what course he would have followed in his choice resolution, and purpose, hee would have answered savourly.
Again there remaineth affection answerable §3to their judgement,1 which though they find, and feel it not for a time, it being perhaps scattered, yet there is a secret love to Christ, and to his cause, and side, joined with joy in the well-fare of the Church and people of God, rejoicing in the prosperity of the righteous, with a secret grief for the contrary. The pulses will beat this way, and good affections will discover themselves, take him in his sleepy estate, the judgement is sound in the main, the will, the affections, the joy, the delight, the sorrow, this is an evidence his heart is awake.
Againe there remaineth affection answerable §3to their judgement,1 which though they finde, and feele it not for a time, it being perhaps scattered, yet there is a secret love to Christ, and to his cause, and side, joyned with joy in the well-fare of the Church and people of God, rejoycing in the prosperity of the righteous, with a secret greefe for the contiarie. The pulses will beate this way, and good affections will discover themselves, take him in his sleepie estate, the judgement is sound in the maine, the will, the affections, the joy, the delight, the sorrow, this is an evidence his heart is awake.
1They retain affection answerable to their judgement.They retaine affection answerable to their judgement.
The Conscience likewise is awake; the heart §4is taken ofttimes for the conscience in Scripture,1 a good Conscience (called a merry heart) is a continual feast; Now the conscience of Gods children is never so sleepy,2 but it awaketh in some comfortable measure, though perhaps it may be deadened in a particular act, yet notwithstanding there is so much life in it,3 as upon speech, or conference, &c. there will be an opening of it and a yielding at the length to the ⟨p. 110⟩strength […] spiritual reason, his conscience is not •eared; David was but a little roused by Nathan, yet you see how h• presently confessed ingeniously that he had sinned; So when he had numbered the people,4 his conscience presently smote him, and when he resolved to kill Naball and all his family,5 which was a wicked, and carnal passion, in which there was nothing but flesh, yet when he was stopped by the advise, and the discreet counsel of Abigail, we see how presently he yielded. There is a kind of perpetual tenderness of conscience in Gods people, all the difference is; of more, or less.
The Conscience likewise is awake; the heart §4is taken ofttimes for the conscience in Scripture,1 a good Conscience (called a merry heart) is a continuall seast; Now the conscience of Gods children is never so sleepie,2 but it awaketh in some comfortable measure, though perhaps it may be deaded in a particular act, yet notwithstanding there is so much life in it,3 as upon speech, or cenference, &c. there will be an opening of it and a yeelding at the length to the ⟨p. 110⟩strength 〈…〉 spirituall reason, his conscience is not •eared; Dav•d was but a little rowsed by Nathan, yet you see how h• presently confessed ingeniously that he had sinned; So when he had numbred the people,4 his conscience presently smote him, and when he resolved to kill Naball and all his familie,5 which was a wicked, and carnall passion, in which there was nothing but flesh, yet when he was stopped by the advise, and the discreet counsell of Abigall, we see how presently he yeelded. There is a kinde of perpetuall tendernesse of conscience in Gods people, all the difference is; of more, or lesse.
1Conscience.
2Prov▪ 15. 15.
3How the Conscience in a sleepy tempe• is known to be awake.How the Conscience in a sleepie tempe• is knowne to be awake.
And answerable to these inward powers is §5the outward obedience of Gods children,1 in their sleepy estate, they go on in a course of obedience, though deadly and coldly, and not with that glory that may give others good example, or yield themselves comfort, yet there is a course of good duties, his ordinary way is good, howsoever he may step aside, his fits may be sleepy when his estate is waking. We must distinguish between a state and a fit,2 a man may have an Aguish fit in a sound body; The state of a Christian is a waking state in the Inward man, the by courses he falleth into are but fits out of which he recovers himself.
And ansvverable to these invvard povvers is §5the outvvard obedience of Gods children,1 in their sleepie estate, they goe on in a course of obedience, though deadly and coldly, and not vvith that glory that may give others good example, or yeeld themselves comfort, yet there is a course of good duties, his ordinarie vvay is good, hovvsoever he may step aside, his fits may be sleepie vvhen his estate is vvaking. We must distinguish betvveene a state and a fit,2 a man may have an Aguish fit in a sound body; The state of a Christian is a vvaking state in the Invvard man, the by courses he falle•h into are but fits out of vvhich he recovers himselfe.
1So they retain also a course of obedience.So they retaine also a course of obedience.
2That we must distinguish between states and fits.That we must dist•nguish betweene states and fits.
