The Souls Conflict With Itself, Title page – Encomium 1
THE SOVLES CONFLICT with it selfe, AND VICTORY over it self by Faith.
A Treatise of the inward disquietments of distressed spirits, with comfortable remedies to establish them.
Returne unto thy rest O my soule, for the Lord hath dealt bountifully with thee.
By R. Sibbs D. D. Master of Katherine Hall in Cambridge, and Preacher of Grayes Inne London.
The Second Edition.
LONDON Printed by M. F. for R. Dawlman at the Brazen Serpent in Pauls Churchyard. 1635.
TO THE RIGHT WORSHIP FVLL
Sir IOHN BANKES Knight, the Kings Majesties Attourney Generall,
Sir EDWARD MOSELY Knight, his Majesties Attourney of the Duchie,
Sir WILLIAM DENNY, Knight, one of the Kings learned Counsell,
Sir DVDLY DIGGES, Knight, one of the Masters of the Chauncery,
And the rest of the Worshipfull Readers and Benchers, with the Auncients, Barresters, Students, and all others belonging to the Honourable Societie of Grayes Inne:
R. SIBBS Dedicateth these Sermons Preached amongst them, in testimony of his due Observance, and desire of their spirituall and eternall good.
TO THE CHRISTIAN READER.
THere be two sorts of people alwaies in the visible Church. One that Satan keepes under with false peace, whose life is nothing but a diversion to pre sent contentments, and a running away from God and their owne hearts, which they know can speake no good unto them; these speake peace to themselves, but God speakes none. Such have nothing to doe with this Scripture; the way for these men to enjoy comfort, is to be soundly troubled. True peace arises from knowing the worst first, & then our freedome from it. It is a miserable peace that riseth from ignorance of evill. The Angell troubled the waters, and then cured John …:those that stept in. It is Christs manner, to trouble our soules first, and then to come with healing in his wings.
But there is another sort of people, who being drawen out of Satans kingdome, and within the Covenant of grace, whom Satan labours to unsettle and disquiet: being the God of the world, he is vexed to see men in the world, walke above the world. Since he cannot hinder their estate, he will trouble their peace, and dampe their spirits, and cut a sunder the sinewes of all their endeavours. These should take themselves to taske as David doth here, and labour to maintain their portion, and the glory of a Christian profession. For whatsoever is in God or comes from God, is for their comfort. Him selfe is the God of comfort; his Spirit most knowne by that office. Our blessed Saviour was so carefull that his Disciples should not be too much deiected, that he forgat his own bitter passion to comfort them, whom yet he knew would all forsake him: Let not your hearts be troubled saith he. And his owne soule was troubled to death, that we should not be troubled: whatsoever is written is written for this end; every article of faith hath a speciall influence in comforting a beleeving soule. They are not onelyonly food, but cordials: Yea he put himselfe to his Oath, that we might not onelyonly have Consolation but strong Consolation. The Sacraments seale unto us all the comforts wee have by the death of Christ; the exercise of Religion, as Prayer, Hearing, Reading, &c. is that our joy may be full: the Communion of Saints is chiefly ordained to comfort the feeble minded, and to strengthen the weake. Gods government of his Church tends to this. Why doth hee sweeten our pilgrimage, and let us see so many comfortable dayes in the world, but that we should serve him with cheerefull and good hearts? As for crosses, he doth but cast us downe, to raise us up, and empty us that hee may fill us, and melt us, that we may bee vessels of glory, loving us as well in the furnace, as when we are out, and standing by us all the while. We are troubled, but not distressed; perplexed, but not in 2 Cor. 4. ….despaire; persecuted, but not forsaken. If wee consider from what fatherly love afflictions come, how they are not only moderated, but sweetned and sanctified in the issue to us, how can it but minister matter of comfort in the greatest seeming discō forts? How then can we let the reines of our affections loose to sorow without being injurious to God and his providence? as if wee would teach him how to govern his Church?
What unthankfulnesse is it to forget our consolation, and to looke only upon matter of grievance: to thinke so much upon two or three crosses as to forget a hundred blessings? To suck poyson out of that, from which we should suck honey? What folly is it to straighten and darken our owne spirits? And indispose our selves for doing or taking good? A limbe out of ioynt can doe nothing without deformity and paine; deiection takes off the wheeles of the soule.
Of all other, Satan hath most advantage of discontented persons, as most agreeable to his disposition, being the most discontented creature under heaven; He hammers all his darke plots in their braines. The discontentment of the Israelires in the wildernesse, provoked God to sweare, that they Ps. 95. ult.should never enter into his rest. There is another spirit in my servant Caleb saith God; the spirit of Gods people is an incourageing spirit. Wisdome teaches them if they feele any grievances to conceale them from others that are weaker, least they b… disheartned. God threatens it as a curse to Deu 28. 65give a trembling heart and sorrow of minde; whereas on the contrary joy is as oyle to the soule, it makes duties come off cheerefully and sweetly from our selves, gratiously to others, and acceptably to God. A Prince cannot indure it in his subiects, nor a Father in his children to be lowring at their presence. Such usually have stollen waters to delight themselves in.
How many are there that upon the disgrace that followes Religion, are frighted from it? But what are discouragements, to the incouragements Religion brings with it? which are such as the very Angels themselves admire at. Religion indeede brings crosses with it, but then it brings comforts above those crosses. What a dishonour is it to Religion to conceive that God will not maintaine and honour his followers? as if his service were not the best service; what a shame is it for an heire of heaven to be cast downe for every pety losse and crosse: To bee afraid of a man whose breath is in his nostrils, Tua praesentia Domine Laurentio ipsam craticulam dulcē fecit.in not standing to a good cause, when we are sure God will stand by us, assisting and comforting us, whose presence is able to make the greatest torments sweete.
My discourse tends not to take men off from all griefe and mourning; Light for the righteous is sowen in sorrow: Our state of absence from the Lord, and living here in a vail of teares, our daily infirmities, and our sympathy with others, requires it; and where most grace is there is most sensibleness, as in Christ. But we must distinguish between griefe and that fullennesse and deiection of spirit, which is with a repining and taking off from duty; when Joshua was overmuch cast down at Israels turning their backs before their enemies, God reproves him, Get thee up Joshua, why liest thou Judg. 7. 10.upon thy face?
Some would have men after the committing of grosse sinne to be presently comfortable, and beleeve without humbling themselves at all; indeed when we ore once in Christ, we ought not to question our state in him, and if we doe, it comes not from the spirit: But yet a guilty conscience will be clamorous and full of obiections, & God will not speake peace unto it till it be humbled. God will let his best children know what it is to be too bold with sinne, as we see in David and Peter, who felt no peace till they had renued their repentance: The way to reioyce with joy unspeakable and glorious, is to stirre up fighs that cannot be uttered. And it is so farre, that the knowledge of our state in grace should not humble us, that very ingenuity cōsidering Gods love to us, out of the nature of the thing it self workes sorrow and shame in us, to offend his Maiesty.
One maine stop that hinders Christians from reioycing, is, that they give themselves too much liberty to question their grounds of comfort and interest in the promises. This is wonderfull cōfortable say they, but what is it to me? the promise belōgs not to me. This ariseth from want of giving all diligence 2 Pet. 10.to make their calling sure to themselves. In watchfulnesse and diligence we sooner meet with comfort thē in idle complaining. Our care therefore should be to get sound evidence of a good estate, and then likewise to keepe our evidence cleare; wherein we are not to hearken to our own feares and doubts, or the suggestion of our enemy, who studies to falsifie our evidence: but to the Word, and our owne consciences inlightned by the spirit: and then it is pride and pettishnesse to stand out against comfort to themselves. Christians should studie to corroberate their title: We are never more in heaven, before we come thither, then when wee can read our evidences: It makes us converse much with God, it sweetens all conditions, and makes us willing to doe and suffer any thing. It makes us have comfortable and honourable thoughts of our selves, as too good for the service of any base lust, and brings confidence in God both in life and death.
But what if our condition be so darke, that we cannot reade our evidence at all?
Here looke up to Gods infinite mercy in Christ, as we did at the first when we found no goodnesse in our selves, and that is the way to recover whatsoever we thinke wee have lost. By honouring Gods mercy in Christ, we come to have the Spirit of Christ; therefore when the waters of sanctification are troubled and muddy, let us runne to the witnesse of blood. God seemes to walke sometimes contrary to himselfe; he seemes to discourage, when secretly he doth incourage, as the woman of Canaan; but faith can finde out these wayes of God, and untie th…se knots, by looking to the free promise and mercifull nature of God. Let our sottish and rebellious flesh murmure as much as it will, who art thou? and what is thy worth? Yet a Christian knowes whom hee beleeves. Faith hath learned to set God against all.
Againe, we must goe on to adde grace to grace. A growing and fruitfull Christian, is alwayes a comfortable Christian; the oyle of grace brings forth the oyle of gladnesse. Christ is first a King of righteousnesse, and then a King of peace; the Heb. 7. 2.righteousnesse that hee workes by his Spirit brings a peace of sanctification, whereby though we are not freed from sinne, yet we are enabled to combate with it, & to get the victory over it. Some degree of comfort followes every good action, as heate accompanies fire, and as beames and influences issue from the Sunne; which is so true, that very Heathens upon the discharge of a good conscience, have found comfort and peace answerable; this is a reward before our reward.Praemium ante praemium.
Another thing that hinders the comfort of Christians is, that they forget what a gratious and mercifull covenant they live under, wherein, the perfection that is required is to be found in Christ. Perfection in us is sincerity: What is the end of faith but to bring us to Christ? Now imperfect faith, if sincere, knits to Christ, in whom our perfection lies.
Gods designe in the covenant of grace, is to exalt the riches of his mercy, above all sinne and unworthinesse of man; and wee yeeld him more glory of his mercy by beleeving, then it would be to his Iustice to destroy us. If we were perfect in our selves, we should not honour him so much, as when we labour to bee found in Christ, having his righteousnesse upon us.
There is no one portion of Scripture oftner used to fetch up drooping spirits then this, Why art thou cast downe oh my soule? it is figurative, and full of Rhetorique, and all little enough to perswade the perplexed soule, quietly to trust in God; which without this retiring into our selves and checking our hearts, wil never be brought to passe. Chrysostome brings in a man loaden with Ho…it in Gen.troubles, comming into the Church, where when he heard this passage read, he presently recovered himselfe, and becomes another man. As David therefore did acquaint himselfe with this forme of dealing with his soule, so let us, demanding a reason of our selves Why wee are cast downe; which will at least checke and put a stoppe to the distresse, and make us fit to consider more solid grounds of true comfort.
Of necessity the soule must bee somthing calmed and staid before it can be comforted. Whilest the humours of the body rage in a great distemper, there is no giving of physicke: So when the soule gives way to passion, it is unfit to entertaine any counsell, therefore it must be stilled by degrees, that it may heare reason; and sometimes it is fitter to be moved with ordinary reason, (as being more familiar unto it) then with higher reasons fetcht from our supernaturall condition in Christ, as from the condition of mans nature subject to changes, from the uncomelinesse of yeelding to passion for that, which it is not in our power to mend, &c. these and such like reasons have some use to stay the fit for a while, but they leave the coar untouched which is sinne, the trouble of all troubles. Yet when such considerations are made spirituall by faith on higher grounds, they have some operation upon the soule, as the influence of the Moone having the stronger influence of the Sun mingled with it, becomes more effectuall upon these inferiour bodies. A candle light being ready at hand, is sometimes as usefull as the Sun it selfe.
But our maine care should be to have Evangelicall grounds of comfort, neere to us, as Reconciliation with God, whereby all things else are reconciled unto us, Adoption and Communion with Christ, &c. which is never sweeter then under the Crosse. Philip Lansgrave of Hesse, being a long time prisoner under Charles the fifth, was demanded what upheld him all that time, Who answered that hee felt the divine comforts of the Martyrs: there be divine comforts which Respondit, divinas consolationes Martyrum se sensisse.are felt under the Crosse, and not at other times,
Besides personall troubles, there are many much dejected with the present state of the Church, seeing the blood of so many Saints to be shed, and the enemies oft to prevaile; but God hath stratagems, as Joshua, at Ay; he seemes sometimes to retire that he may come upon his enemies with the greater advantage; the end of all these troubles will no doubt be the ruine of the Antichristian faction; and we shall see the Church in her more perfect beauty; when the enmies shall be in that place which is fittest for them, the lowest, that is, the footstoole of Christ; the Church as it is highest in the favour of God, so it shall be highest in it selfe. The mountaine of the Lord shall bee exalted above all mountaines. In the worst condition, the Church hath two faces: One towards heaven and Christ, which is alwaies constant and glorious: Another toward the world, which is in appearance contemptible and changeable. But God will in the end give her beauty for ashes, and glory double to her shame: and she shall in the end prevaile; in the meane time, the power of the enemies is in Gods hand: Robur hostium apud Deum.The Church of God conquers when it is conquered: even as our Head Christ did, who overcame by patience as well as by power. Christs victory was upon the Crosse. The Spirit of a Christian conquers, when his person is conquered.
The way is, in stead of discouragement, to search al the promises made to the Church in these latter times, and to turne them into prayers, and presse God earnestly for the performance of them. Then we shall soone find God both cursing his enemies, and blessing his people out of Zion, by the faithfull prayers that ascend up from thence.
In all the promises we should have speciall recourse to God in them. In all storms there is Sea roome enough in the infinite goodness of God, for faith to be carried with full saile.
And it must be remembred that in all places where God is mentioned, we are to understand God in the promised Messiah, typified out so many waies unto us. And to put the more vigor into such places in the reading of them, we in this latter age of the Church must thinke of God shining upon us in the face of Christ, and our Father in him. If they had so much confidence in so little light, it is a shame for us not to be confident in good things when so strong a light shines round about us; when we professe we beleeve a crowne of righteousnesse is laid up for all those that love his appearing. Presenting these things to the soul by faith, setteth the soule in such a pitch of resolution, that no discouragements are able to seise upon it. We faint not saith S. Paul, wherefore doth he not faint? because these light and short afflictions procure an exceeding weight of glory.
Luther when he saw Melancthon a godly & learned man too much dejected for the state of the Church in those times, fals a chiding of him, as David doth here his own soule, I strongly hate those miserable Ego miserrimas curas, quibus te consumiscribis, vehementer odi. Quod sic regnat in corde tuo, non est magnitudo causae, sed ma gnitudo in credulitatis nostrae. Si causa salsa est, revocemus. Si vera, cur facimus illum tantis promissis mendacem; I ucta… contra teipsum maximum hostem.cares, saith he, whereby thou writest thou art even spent. It is not the greatnesse of the cause, but the greatnesse of the incredulity. If the cause be false let us revoke it. If true, why doe wee make God in his rich promises a lyar? Strive against thy selfe, the greatest enemie; why doe we feare the conquered world, that have the conquerour himselfe on our side.
Now to speake something concerning the publishing of this Treatise. I began to preach on the Text about twelue yeares since in the City, and afterwards finished the same at Grayes-Inne. After which, some having gotten imperfect notes, endeavoured to publish them without my privity. Therefore to doe my selfe right, I thought fit to reduce them to this forme: There is a pious and studious gentleman of Grayes-Inne, that hath of late published observations upon the whole psalme; and another upon this very verse very well; and many others by Treatises of faith and such like, have furthered the spirituall peace of Christians much. It were to be wished that we would all joyne to doe that which the Apostle gloried in, to be helpers of the joy of Gods people. By 2 Cor. 1. ult.reason of my absence, while the worke was in printing, some sentences were mistaken. Some will be ready to deprave the labours of other men; but so good may be done, let such ill disposed persons be what they are, and what they will be unlesse God turne their hearts: and so I commend thee and this poore Treatise to Gods blessing.
GRAYES INNE, July. 1. 1635.
R. SIBBES.
THE CONTENTS OF THIS BOOKE in the severall Chapters.
1 GEnerall Observations upon the Text. pag. 5
2 Of discouragements from without. 12
3 Of discouragements from within. 21
4 Of casting downe our selves. And specially by sorrow. Evills thereof. 41
5 Remedies of casting downe: To cite the… soule, and press it to give an account. 51
6 Other observations of the same nature. 63
7 Difference betweene good men and others in conflicts with sinne. 83
8 Of unfitting dejection: and when it is excessive. And what is the right temper of the soule herein. 92
9 Of the soules disquiets, Gods dealings, and power to containe our selves in order. 108
10 Meanes not to bee over-charged with forr…. 1…
11 Signes of victory over our selves, and of a subdued spirit. 142
12 Of originall righteousnesse, naturall corruption, Satans joyning with it, and our duty thereupon. 153
13 Of imagination, sinne of it, and remedies for it. 176
14 Of help by others, of true comforters, and their graces. Method. Ill successe. 222
15 Of flying to God in disquiets of soule. Eight observations out of the text. 242
16 Of trust in God: grounds of it: specially his providence. 263
17 Of Graces to bee exercised in respect of divine providence. 278
18 Other gr…nds of trusting in God: namely the promises. And twelve directions about the same. 295
19 Faith to be prized, and other things under valued, at least not to be trusted to as the chiefe. 317
20 Of the method of trusting in God: and the try all of that trust. 330
21 Of quieting the spirit in troubles for sinne. And objections answered. 348
22 Of sorow for sin, and hatred of sin, when right and sufficient. Helps thereto. 370
23 Other spirituall causes of the souls trouble, discovered, and removed: and objections answered. 386
24 Of outward troubles disquieting the spirit: and comforts in them. 393
25 Of the defects of gifts, disquieting the soule. As also the afflictions of the Church. 405
26 Of divine reasons in a beleever; of his minding to praise God, more then to be delivered. 414
27 In our worst condition we have cause to praise God. Still ample cause in these dayes. 425
28 Divers qualities of the praise due to God. With helps therein. And notes of Gods hearing our prayers. 439
29 Of Gods manifold salvation for his people. And why open, or expressed in the countenance. 463
30 Of God, our God, and of particular application. 477
31 Meanes of proving and evidencing to our soules, that God is our God. 495
32 Of improving our evidences for comfort in several passages of our lives. 508
33 Of experience, and Faith, and how to wait on God comfortably. Helps thereto. 529
34 Of confirming this trust in God. Seeke it of God himselfe. Sins hinder not: nor Satan. Conclusion and Soliloquite. 548
IN OPVS POSTHVMVM ADMODVM REVERENDI, mihique multis Nominibus colendi, RICHARDI SIBBS S. T. Professoris, Aulae Stae Cath. Praefecti dignissmi.
VAdé Liber, pie Dux Animae, pie Mentis Achates;
Te relegens Fructu ne pereunte legat.
Quàm foelix prodis! Prae sacro Codice sordent,
Bartole, sive tui; sive, Galene, tui.
Fidus Praeco DEI, coelestis Cultor Agelli
Affidui Pretium grande Laboris habet:
Quo Mihi nec Vitâ melior, nec promptior Ore,
Gratior aut Vultu, nec fuit Arte prior.
Nil opus ut Nardum Caro combibat uncta Sabaum,
Altàve marmoreus Sydera tangat Apex:
Non eget HIC Urna, non Marmore …empe Volumen
Stats sacrum, vivax Marmor, & Urna, Pro.
Qui CHRISTO vivens incessit Tramite Coeli,
Aethereum que obiit Munus, obire nequit:
Ducit Hic Angelicis equalta saecula Lustris,
Qui VERBO Studium contulit omne suum.
Perlegat Hunc Legum Cultrix Veneranda Senecths,
Et quos plena DEO Mens super Astra vehit:
Venduntur (quanti!) circum Palatia Fumi!
Hic sacer ALTARIS CAREO minoris erit?
Heu! Pietas ubi prisca? prosana ô Tempora! Mundi
Faex! Vesper! prope Nox! ô Mora! CHRISTE veni.
Si valuere Preces unquam, & Custodia CHRISTI,
Nunc Opus est Precibus, nunc Ope, CHRISTE, tuâ.
Certat in humanis Vitiorum Infamia rebus.
Hei mihi! nulla novis sufficit Herba Malis?
Probra referre pudet; nec ènim decet: Exprobret illa
Qui volet; Est nostrum stere, silendo queri.
Flere? Tonabo tuas, Pietas neglecta, querelas:
Quid non Schisma, Tepor, Fastus, & Astus agunt?
Addo-Sed Historicus TACITUS suit optimus. Immo
Addam—Sphaerarum at Music a muta placet.
EDVo: BENIOSIO. Cressingae Templariorum Prid. Cal. Febr. M DC XX XV.