Tag Archives: Garden

Richard Sibbes, Sermons on Canticles 1.7 (An imperfect garden)

10 Friday May 2019

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(Photo courtesy of wallboat)

The previous post in this series may be found here

He next comes to a peculiarly encouraging aspect of Christ’s Garden. 

The church desires Christ to come into his garden, ‘to eat his pleasant fruits,’ where we see, the church gives all to Christ. The garden is his, the fruit his, the pleasantness and preciousness of the fruit is his. And as the fruits please him, so the humble acknowledgment that they come from him doth exceedingly please him. It is enough for us to have the comfort, let him have the glory. 

This discussion of Christ’s Garden and Christ’s produce raises a number of biblical allusions to the Garden. Adam was created and placed into a Garden. Jesus was buried in a Garden — and Mary Magdalene found Jesus in the Garden, “supposing he was the gardener” —a second Adam. God compares Israel to a vineyard. Isaiah 14. Jesus picks up on that image in the parable of the wicked tenants. The New Heavens and New Earth are a garden. Solomon sought to re-create Eden as a man-built Garden (Ecclesiastes 2). 

But the most on point use of this imagery is found in John 15:

1 I am the true vine, and my Father is the husbandman. 2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 3 Now ye are clean through the word which I have spoken unto you. 4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. 5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. 7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. 8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

John 15:1–8 (AV).

Think of this imagery: there is fruit brought forth through us — but it is not from us. We produce, but in a state of dependency. We do not bring forth our own; it is Christ’s work. 

Sibbes helps here, because he underscores an implication of this fact: Since the fruit does not come from us, it is not about us. Thus, our imperfections do not detract from Christ’s pleasure in his own work. We are only to give glory to him for his work in us — despite our weakness:

It came from a good spirit in David when he said, ‘Of thine own, Lord, I give thee,’ &c., 1 Chron. 29:14. God accounts the works and fruits that come from us to be ours, because the judgment and resolution of will, whereby we do them, is ours. This he doth to encourage us; but because the grace whereby we judge and will aright, comes from God, it is our duty to ascribe whatsoever is good in us, or comes from us, unto him; so God shall lose no praise, and we lose no encouragement. The imperfections in well-doing are only ours, and those Christ will pardon, as knowing how to bear with the infirmities of his spouse, being ‘the weaker vessel,’ 1 Pet. 3:7.

A thought on “weaker vessel”: our marriage is merely a metaphor for the true marriage between God and his people. We, however, try to work the metaphor backwards. We try to read our marriage in terms of Christ’s.  Thus, when we come to “weaker vessel” (for instance) we are concerned with the concrete in our own life rather than Christ’s kindness and condescension toward us.

Here then is encouragement:

Use. This therefore should cheer up our spirits in the wants and blemishes of our performances. They are notwithstanding precious fruits in Christ’s acceptance, so that we desire to please him above all things, and to have nearer communion with him. Fruitfulness unto pleasingness may stand with imperfections, so that we be sensible of them, and ashamed for them. Although the fruit be little, yet it is precious, there is a blessing in it. Imperfections help us against temptations to pride, not to be matter of discouragement, which Satan aims at. 

Our imperfections are for our good: God uses our weakness to demonstrate his strength. Our fault comes from falsely thinking ourselves strong. Gladly let us admit our weakness and our reliance upon Christ’s strength & grace.

It is the devil’s work to make us think of ourselves; rather let us think on our Savior:

And as Christ commands the north and south wind to blow for cherishing, so Satan labours to stir up an east pinching wind, to take either from endeavour, or to make us heartless in endeavour. Why should we think basely of that which Christ thinks precious? Why should we think that offensive which he counts as incense? We must not give false witness of the work of grace in our hearts, but bless God that he will work anything in such polluted hearts as ours. What though, as they come from us, they have a relish of the old man, seeing he takes them from us, ‘perfumes them with his own sweet odours,’ Rev. 8:3, and so presents them unto God. He is our High Priest which makes all acceptable, both persons, prayers, and performances, sprinkling them all with his blood, Heb. 9:14.

And our consolation:

To conclude this point, let it be our study to be in such a condition wherein we may please Christ; and whereas we are daily prone to offend him, let us daily renew our covenant with him, and in him: and fetch encouragements of well-doing from this, that what we do is not only well-pleasing unto him, but rewarded of him. And to this end desire him, that he would give command to north and south, to all sort of means, to be effectual for making us more fruitful, that he may delight in us as his pleasant gardens. And then what is in the world that we need much care for or fear?

Richard Sibbes Sermons on Canticles, Sermon 1.4

23 Tuesday Apr 2019

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He comes to the next image: the wind blowing upon the garden so that the spice may disburse:

But to what end must these winds blow upon the garden?

‘That the spices thereof may flow out.’

The end of this blowing is, you see, ‘that the spices thereof may flow out.’ Good things in us lie dead and bound up, unless the Spirit let them out. We ebb and flow, open and shut, as the Spirit blows upon us; without blowing, no flowing. There were gracious good things in the church, but they wanted blowing up and further spreading, whence we may observe, that,

On this he makes three observations:

Obs. 1. We need not only grace to put life into us at the first, but likewise grace to quicken and draw forth that grace that we have. This is the difference betwixt man’s blowing and the Spirit’s. Man, when he blows, if grace be not there before, spends all his labour upon a dead coal, which he cannot make take fire. But the Spirit first kindles a holy fire, and then increases the flame. 

This image of a flame of grace in the Christian’s soul is a conceit which Sibbes uses elsewhere in his writing. He writes of our love being “enflamed,” “Come what will, all is welcome, when we are inflamed with the love of Christ; and the more we suffer, the more we find his love.” Of the flame of faith, “Prayer is the messenger, the ambassador of faith, the flame of faith.”

True faith has a divine “spark”: 

Christ will not quench the smoking flax. First, because this spark is from heaven, it is his own, it* is kindled by his own spirit. And secondly, it tendeth to the glory of his powerful grace in his children, that he preserveth light in the midst of darkness,—a spark in the midst of the swelling waters of corruption.

There is an especial blessing in that little spark; ‘when wine is found in a cluster, one saith, Destroy it not; for there is a blessing in it,’ Isa. 65:8.

This image of true faith and love being a flame or spark is quite common Sibbes and seems to direct his thinking. His sensitivity to the imagery contrasts with the manner in which much contemporary preaching would function in its desire to be “precise”. However, that precision comes at a cost of truncating the text. Yes there is a danger in run-away “allegorization”, but there is also a danger in turning poetical texts in technical manuals.

Obs. 2. Whence we see further, that it is not enough to be good in ourselves, but our goodness must flow out; that is, grow more strong, useful to continue and stream forth for the good of others. We must labour to be, as was said of John, burning and shining Christians, John 5:35. For Christ is not like a box of ointment shut up and not opened, but like that box of ointment that Mary poured out, which perfumes all the whole house with the sweetness thereof. For the Spirit is herein like wind; it carries the sweet savour of grace to others. 

And finally, God’s goodness continues with us. I like Sibbes’ image here, “to trade”, to continue in business:

Obs. 3. Hence we see, also, that where once God begins, he goes on, and delights to add encouragement to encouragement, to maintain new setters up in religion, and doth not only give them a stock of grace at the beginning, but also helps them to trade. He is not only Alpha, but Omega, unto them, the beginning and the ending, Rev. 1:8. He doth not only plant graces, but also watereth and cherisheth them. Where the Spirit of Christ is, it is an encouraging Spirit; for not only it infuseth grace, but also stirs it up, that we may be ready prepared for every good work, otherwise we cannot do that which we are able to do. The Spirit must bring all into exercise, else the habits of grace will lie asleep. We need a present Spirit to do every good; not only the power to will, but the will itself; and not only the will, but the deed, is from the Spirit, which should stir us up to go to Christ, that he may stir up his own graces in us, that they may flow out.

This encouragement is necessary and useful, because in the midst of ministry, in the midst of merely trying to continue in this world as a follower of Christ, we think ourselves forgotten, we feel that we are on our in a land without water; but there in that seemingly forbidden place there is help. Let the wind blow upon the Garden.

Sibbes does not merely give doctrine information, but for use:

Use. Let us labour, then, in ourselves to be full of goodness, that so we may be fitted to do good to all. As God is good, and does good to all, so must we strive to be as like him as may be; in which case, for others’ sakes, we must pray that God would make the winds to blow out fully upon us, ‘that our spices may flow out’ for their good. For a Christian in his right temper thinks that he hath nothing good to purpose, but that which does good to others.

Richard Sibbes Sermons on Canticles, Sermon 1.3 (The Church is a Garden)

11 Thursday Apr 2019

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The previous post on this sermon may be found here. 

Next Sibbes asks

Quest. But, why is the church compared to a garden?

His general answer draws upon a principle which is at use in Jesus’ parables. When Jesus came to provide an example, an illustration of a proposition, he draws on what is available: a sower, a bird, grass, flowers, fishing. In Luke 12:24, Jesus says, “Consider the ravens”. In Matthew 6:26, they are “birds” to consider. 

And so Sibbes says that God here uses “garden” so that when we are in a garden, we can think about heavenly things. And when we are in a field, the same. When we think of a spouse or sister, a father or son, there are things to draw out our meditation. 

He then gives a series of 8 reasons why ‘garden’ in particular has been chosen:

First, “Because a garden is taken out of the common waste ground, to be appropriated to a more particular use. So the church of Christ is taken out of the wilderness of this waste world, to a particular use.” The true value of the church is that it has been chose by Christ.

Second, a garden depends upon what is planted — otherwise it will only be weeds (and having a garden I will attest to this truth). “So weeds and passions grow too rank naturally, but nothing grows in the church of itself, but as it is set by the hand of Christ, who is the author, dresser, and pruner of his garden.”

Third, a garden is curated: what is present has been chose for use and delight. “So there is no grace in the heart of a Christian, but it is useful, as occasion serves, both to God and man.”

Fourth, many different things will grow in a garden, a variety of flowers and spices. The Spirit of God raises up many different graces in the heart of a Christian. 

Fifth, a garden is a delightful place to be: and the church is a delight to Christ.

Sixth, “as in gardens there had wont to have fountains and streams which run through their gardens, (as paradise had four streams which ran through it); so the church is Christ’s paradise; and his Spirit is a spring in the midst of it, to refresh the souls of his upon all their faintings, and so the soul of a Christian becomes as a watered garden.” 

Seventh, “So also, ‘their fountains were sealed up,’ Cant. 4:12; so the joys of the church and particular Christians are, as it were, sealed, up. A stranger, it is said, ‘shall not meddle with this joy of the church,’ Prov. 14:10.” Sibbes has also provided sermons “A Fountain Sealed” and “The Fountain Opened”

Eighth, a garden takes attention “weeding and dressing.” The Church needs the constant of Christ. 

Knowing these things, we have some direction on how to live. If a garden is kept separated from a common field and is tended by the gardener, our lives should reflect this separation onto the gardener. We should you labor to produce those things which are most delightful to the gardener.

The third application is quite interesting in light of ethnic contention which seems to be part of the Christian church in America, “And then, let us learn hence, not to despise any nation or person, seeing God can take out of the waste wilderness whom he will, and make the desert an Eden.”

Fourth, we should be thankful that Christ has taken an interest in us, to tend us so.

Fifth, “For it is the greatest honour in this world, for God to dignify us with such a condition, as to make us fruitful.” And as we meditate upon the image of being fruitful, we recall the vast use of this image and the application of it throughout Scripture: from Eden to the vine John 15. The field burned in Hebrews 6 and the tree cut down in Matthew 3.

Finally, if the church is the garden of God, we can rest secure knowing that God will care for his garden. Since the grace which grows in us is of God, we can rest knowing that God will tend to his own. This will bring us comfort and hope. 

In the mean time, let us labour to keep our hearts as a garden, that nothing that defileth may enter. In which respects the church is compared to a garden, upon which Christ commands the north and south wind, all the means of grace, to blow.

 Richard Sibbes, The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart, vol. 2 (Edinburgh; London; Dublin: James Nichol; James Nisbet And Co.; W. Robertson, 1862), 10–12.