Tag Archives: Prayer

I feel, O MyGod,

22 Monday Aug 2022

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I feel, O my God, 

continually this sad change which sin has made in me, 

not so much destroying my faculties, as perverting them; 

I have not lost the use of them, but the rectitude of them. 

I am no more weary of sinning, as a swift stream of running; 

the same weight of sin that hinders me from running the race which is set before me, 

hurries me to evil 

and makes me, through the impulses of Satan,

to gather strength by an accessory impression. 

In the birth of sin 

I am like the Hebrew women, lively and quick of delivery; 

but in the bringing forth of whatever is good, 

like the slow Egyptian that needs the aid of the midwife. 

I beg of thee holy Lord to heal my distress by thy grace, 

And to renew me in the spirit of my mind 

That I may run the way of thy commandments, 

When thou hast enlarged my heart.

-William Spurstowe

Richard Sibbes, The Backsliding Sinner 5.2 (prayer)

12 Thursday May 2022

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Sibbes argues from the structure of the text that:  “God answers all those desires which formerly he had stirred up in his people.” Which leads to this observation, “Where God doth give a spirit of prayer, he will answer.” To support this position, begins with the contention that it needs no proof, “It needs no proof, the point is so clear and experimental [that is a matter of experience].” He then provides Scriptural examples, such as Ps. 50:15, “Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me.”

Why is this so? Because the motivation to pray is a motivation which comes from God himself. “The reason is strong, because they are the motions of his own Spirit, which he stirs up in us. For he dictates this prayer unto them, ‘Take with you words,’ &c., ‘and say unto the Lord, Take away all iniquity, and receive us graciously.’”

What then of prayers which are not well-formed, which may not even amount to clear words due to our distress?

‘the Spirit also helps our infirmities: for we know not what we should pray for as we ought: but the Spirit itself makes intercession for us, with groanings which cannot be uttered,’ Rom. 8:26. Therefore there cannot a groan be lost, nor a darting of a sigh. Whatsoever is spiritual must be effectual, though it cannot be vented in words. For God hath an ear, not only near a man’s tongue, to know what he saith; but also in a man’s heart, to know what he desires, or would have.

Thus, prayer begins and ends with God, “God, he first prepares the heart to pray, then his ear to hear their prayers and desires.” This should be a strong encouragement to prayer:

a Christian hath the ear of God and heaven open upon him; such credit in heaven, that his desires and groans are respected and heard. And undoubtedly a man may know that he shall be heard when he hath a spirit of prayer; in one kind or other, though not in the particulars or kinds we ask, hear he will for our good. God will not lose the incense of his own Spirit, of a spirit of prayer which he stirs up, it is so precious. Therefore let us labour to have a spirit of prayer,

He raises the question of how God answered their prayer. The prayer was “take away all mine iniquity.” Yet God anwers that he will “heal their backsliding”. Backsliding being a more serious crime than mere sin.

Ans. To shew that he would answer them fully; that is, that he would heal all sins whatsoever, not only of ignorance and of infirmity, but also sins willingly committed, their rebellions and backslidings. For, indeed, they were backsliding.

He recounts the gravity of Israel’s sin and idolatry. It was such as to seem a hopeless case. But God offers to cure this hopeless case. Here, the rhetorical form of Sibbes’ sermon becomes objection and answer:

So that we see, God, when he will comfort, will comfort to purpose, and take away all objections that the soul can make, a guilty soul being full of objections. Oh! my sins are many, great, rebellions and apostasies. But, be they what they will, God’s mercy in Christ is greater and more. ‘I will heal their backsliding,’ or their rebellion. God is above conscience. Let Satan terrify the conscience as he will, and let conscience speak the worst it can against itself, yet God is greater. Therefore, let the sin be what it will, God will pardon all manner of sins. As they pray to pardon all, so he will ‘take away all iniquity, heal their backsliding.’

By putting this into the form of objection-answer, Sibbes can deal with the objections which will naturally cause one to hesitate: I am simply too evil to be forgiven.

Another practical preaching point: Rather than ask, perhaps one someone here may feel, someone here may thing; which is the common way of presenting objections: Sibbes merely states the objections. To ask, “Maybe you feel, maybe you have experienced” is to give the hearer a ground to create a distance. We have a natural tendency to wish to not be drawn in. But to merely state the objection allows us to listen and respond. We are lead to consider our own hearts by this indirect approach.

Why then does God use the word “heal” (“I will heal their backsliding”) rather than forgive and sanctify? To heal implies a wound, disease. From this we have:

  1. The malignity and venom of it; and then,
  2. The wound itself, so festered and rankled.

Now, pardoning grace in justification takes away the anguish and malice of the wound, so that it ceaseth to be so malignant and deadly as to kill or infect. And then sanctification purgeth and cleanseth the wound and heals it up.

Here, Sibbes again speaks with utter frankness at the horror of sin and the guilty of humanity. But in all of this there is no condemning tone of I am better than you sinful congregation! He is both plain and sympathetic. It is a tone I have rarely seen preachers achieve.

First, he states the general proposition: God heals sin:

Now, God through Christ doth both. The blood of Christ doth heal the guilt of sin, which is the anger and malignity of it; and by the Spirit of Christ he heals the wound itself, and purgeth out the sick and peccant humour by little and little through sanctification. God is a perfect healer. ‘I will heal their backsliding.’

He then notes our weakness generally, by referring to the “church” being prone to backsliding:

See here the state of the church and children of God. They are prone to backsliding and turning away. We are naturally prone to decline further and further from God. So the church of God, planted in a family in the beginning of the world, how soon was it prone to backsliding. This is one weakness since the fall.

He then develops the general idea by making it more personal: it is not the abstract “church” but our very nature which is subject to this weakness:

It is incident to our nature to be unsettled and unsteady in our holy resolutions. And whilst we live in the midst of temptations, the world, together with the fickleness of our own nature, evil examples, and Satan’s perpetual malice against God and the poor church, are ill pilots to lead us out of the way.

He now turns to the matter of healing a “wound and disease.” This again is a move which is not common in most contemporary preaching. Sibbes is chasing down the understanding of the metaphor: If we must be healed, then we must have a wound or disease. If we have a wound or disease, what does that entail? It the second move, what is inherent in a wound or disease which goes beyond most preaching.

It is not necessarily bad that most preachers do not make this move, because the secondary move can easily lead to idea wholly unsupported and purely speculative. But as we shall see, Sibbes avoids the error or rank speculation. Another fault other than speculation is that the preacher could easily be led off into nonsense or matters well beyond the task at hand.

However, when this second move is handled with great care and wisdom, a sound theology and constant Scriptural application, the result can be something quite profound.

Solomon’s Prayer for Wisdom 1 Kings 3:9

12 Saturday Mar 2022

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1 Kings 3 records an appearance of God to Solomon with an interesting request, “What do you want?”

5 At Gibeon the Lord appeared to Solomon in a dream by night, and God said, “Ask what I shall give you.” 6 And Solomon said, “You have shown great and steadfast love to your servant David my father, because he walked before you in faithfulness, in righteousness, and in uprightness of heart toward you. And you have kept for him this great and steadfast love and have given him a son to sit on his throne this day. 7 And now, O Lord my God, you have made your servant king in place of David my father, although I am but a little child. I do not know how to go out or come in. 8 And your servant is in the midst of your people whom you have chosen, a great people, too many to be numbered or counted for multitude. 9 Give your servant therefore an understanding mind to govern your people, that I may discern between good and evil, for who is able to govern this your great people?”

1 Kings 3:5–9 (ESV)

There are many peculiar things about this passage, such as it involves God asking what someone wants – rather than God providing instruction. But what interests me here is Solomon’s request, “Give your servant therefore an understanding mind to govern your people, that I may discern between good and evil, for who is able to govern this your great people?”

The commentators typically emphasis the direct nature of this request, Solomon asks for the ability to govern:

“Solomon’s desire for an obedient, listening heart is based on his wish to administer justice in Israel. Justice can only emerge when the king is able “to distinguish between right and wrong” (lit., “good and evil”). Justice can become a quite complicated goal, as 3:16–28 proves. Only knowledge of what God considers fair and unfair can guide the king to act justly with any consistency. Though Solomon has already exhibited political craftiness, he knows that long-term wisdom and success reside where David found it—in an ongoing relationship with the Lord.” Paul R. House, 1, 2 Kings, vol. 8, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 110–111.

“ ‘For judging thy people, discriminating between good and evil’: it is precisely the ability to distinguish good from evil, truth from falsehood, that is indispensable in the administration of justice. “For who is able to judge this thy difficult people (את־עמך הכבד הזה)”: not only was the civil life of Israel filled with strife and contention toward the end of David’s reign (cf. 2 Sam 15:1–4), but the political situation likewise continued unstable. This prayer was definitely answered in the sense that Solomon did find the means to suppress all outward show of rebelliousness to the end of his reign.” Simon J. DeVries, 1 Kings, 2nd ed., vol. 12, Word Biblical Commentary (Dallas: Word, Inc, 2003), 52–53.

The Pulpit commentary opens up an interesting cross reference to Hebrews 5:14, “That I may discern between good and bad [i.e., right and wrong, true and false; cf. Heb. 5:14).”

H. D. M. Spence-Jones, ed., 1 Kings, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 52.

But there is another cross-reference which think is far more instructive to understand Solomon’s prayer:

16 And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden, 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”

Genesis 2:16–17 (ESV)

Now the serpent was more crafty than any other beast of the field that the Lord God had made.

He said to the woman, “Did God actually say, ‘You shall not eat of any tree in the garden’?” 2 And the woman said to the serpent, “We may eat of the fruit of the trees in the garden, 3 but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’ ” 4 But the serpent said to the woman, “You will not surely die. 5 For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.”

Genesis 3:1–5 (ESV)

Peter Leithart picks up on this cross-reference:

“Solomon asks for wisdom, more specifically for “discernment of good and evil” (להבין בין־טוב לרע) (3:9), using a phrase similar to that found in Gen. 2–3 to describe the tree in the garden (עץ הדעת טוב ורע), a tree that gives wisdom (Deurloo 1989, 12). Solomon’s request can thus be described as a request for access to the tree forbidden to Adam.”

Peter J. Leithart, 1 & 2 Kings, Brazos Theological Commentary on the Bible (Grand Rapids, MI: Brazos Press, 2006), 44.

I think Mr. Leithart is correct about the reference which underscores this prayer. But I think he got the allusion backwards (I will here quickly note that no one has requested that I publish a commentary and that Dr. Leithart is far better credentialed than I (D. Phil. Cambridge).)

And thus with appropriate trepidation, I make my case.

The immediate correspondence between his prayer and Genesis is the knowledge of good and evil. With that interesting phrase, we can begin to draw a comparison:

Before the FallAfter the Fall
Approached by the SerpentApproached by God
Speaks with Eve, Adam’s wifeSpeaks with Solomon, a type pointing at Christ & Adam
God does not want your goodWhat can I give you?
God has forbidden the tree of good and evilGod has forbidden nothing to ask
God does not want you to have wisdomGod is pleased Solomon asks for wisdom
The temptation is you will be like God and you will be able to determine for yourself good and evilGive me the ability to discern good and evil

Rather than Solomon asking to eat from the eat; I think it better to see this as Solomon asking to reverse the temptation of the Fall. The Serpent came to Eve and said God does not want you to have wisdom. But if you eat from this tree, you will be able to be like God and you will be able to independently exercise your moral judgment.

Solomon is approached by God. Solomon is well passed the Fall. Human beings have fully rebelled – in fact, the refrain of 1 & 2 Kings will be “he did what was evil in the eyes of the Lord.” (When I read through these books with my daughter and I came to another evil King who did evil in the eyes of the Lord, she said, “Oh no, not again!”)

And the book of Judges recording the horror human sin ends with this epitath:

In those days there was no king in Israel. Everyone did what was right in his own eyes.

Judges 21:25 (ESV)

As Paul will write summarizing the degradation of human beings:

“21 For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. 22 Claiming to be wise, they became fools, 23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

Romans 1:21–23 (ESV)

The act of making one’s own decisions of good and evil lies there at the heart of the horror of human history. (Even the most depraved actions are always justified in the eyes of the perpetrator.)

But Solomon prays for a reversal of the noetic effect of sin: God, I am not going to strike out on my own. In fact, I recognize my inability to judge. Rather than a tree to just know good and evil; I am asking for your intervention that I may discern good and evil.

And in this we see an aspect of how Solomon typifies the Christ to come.

Richard Sibbes, The Backsliding Sinner, 2.4

28 Wednesday Apr 2021

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III.      Doct. That God’s mercy to his children is complete and full.

At this point, Sibbes will develop two related points: (1) When the obstacle of sin has been removed, God is full of grace toward us and delights in our seeking grace from him. (2) We are then filled with joy and thankfulness toward the God who gives us grace. Interestingly, the same point was made by De Silva based upon the understanding of “Charis” (grace) in the ancient world. David A. deSilva, “Patronage and Reciprocity: The Context of Grace in the New Testament,” Ashland Theological Journal Volume 31 31 (1999): 32.

Now, having stated his doctrine, Sibbes gives an explanation of what is entailed in God’s forgiveness and grace. He makes a useful comparison here. When we speak of things in God, the relationship to human interactions can only be approximate or comparative. Our love is never God’s love in quality and extent. Since we cannot understand God in an absolute sense, he provides us analogies by which we can begin to understand. Sibbes makes use of that principle by making a negative comparison with human conduct.

For he takes away ill, and doth good. Men may pardon, but withal they think that they have done wondrous bountifully when they have pardoned. But God goes further. He takes away ill, and doth good; takes good out of his fountain, and doth good to us.

The first “use” is for our encouragement. The argument will be as follows: God is infinitely good toward us. When sin is removed as an impediment to our relationship, God’s grace will abound. Knowing this will encourage us. This encouragement then becomes a basis for prayers for further grace.

Use. Therefore, let us make this use of it, to be encouraged, when we have the first blessing of all, forgiveness of sins, to go to him for more and more, and gather upon God further and further still. 

The pray for more from God is to honor God. This may seem to be counterintuitive. In our relationships when someone does us good, we can be hesitant to seek more, because we drawing on a finite resource. But with God, asking glorifies him: “call upon me in the day of trouble; I will deliver you and you will glorify me.” Ps. 50:15

For because he is a fountain of goodness that can never be drawn dry, he is wondrously pleased with this. We cannot honour him more than by making use of his mercy in the forgiveness of sins; and of his goodness, in going to him for it; and having interested ourselves in his goodness, go to him for more. Lord, thou hast begun: make an end; thou hast forgiven my sins; I want this and that good; together with the pardon of my sins, do me good. ‘Receive us graciously,’ or, ‘do us good.’ 

We are attracted to our own good. When sin is removed between us and God, God will be a fountain of good to us:

Now, good is the loadstone [magnet] of the soul, the attractive that draws it. Therefore, after forgiveness of sins, he saith, ‘do good.’ The petition is easy, God will soon grant it. For nothing else interposeth betwixt God and us, and makes two, but sin, which being removed, he is all goodness and mercy. ‘All his ways are mercy and truth,’ Ps. 25:10. Yea, even his sharpest ways are mercy, all mercy. When sin is forgiven, there is goodness in all, in the greatest cross and affliction. ‘Do good to us.’

What is meant by “good” here:

The soul, we see, desires good, and needs good. It is a transcendent word here, and must be understood according to the taste of God’s people, of a sanctified soul. ‘Do good.’ Especially do spiritual good to us. Together with the forgiveness of sins, give us the righteousness of Jesus Christ, sanctifying grace, such good as may make us good first. 

For the desire must be such as the person is, who makes it. Wicked men, as it is said of Balaam, have good gifts, without the good God; but we must not be so pleased with gifts, unless we be good ourselves, and see God making us good. ‘Can an evil tree bring forth good fruit?’ Mat. 7:18. Therefore, the apostle calls the regenerate person ‘God’s workmanship,’ &c., Eph. 2:10. We are God’s good work, and then we do good works; being made good, good comes from us. 

Here, Sibbes provides both an exposition of “do good to us” and prayer for that good. It is quite a remarkable section:

‘Do good to us.’

It is an acknowledgment of their own emptiness, 

‘Do good to us.’ 

We are blind in our own understandings, enlighten us. 

We are perplexed, set us right. 

We are dull, quicken us. 

We are empty, fill us. 

We are dark, shine upon us. 

We are ready to go out of the way, establish us. 

Every way do good to us suitable to our wants. 

The best that we can bring to thee is emptiness. 

Therefore do thou good to us; fill us with thy fulness. 

Do good to us every way, whereby thou usest to convey spiritual things to thy servants’ souls. 

Give us first thy grace, thy Spirit, which is the spring of all good things; for the Spirit of God is a Spirit of direction, of strength, of comfort, and all. Therefore he who hath the Spirit of God hath the spring of all. 

That is begged in the first place. 

He proceeds with another set of petitions:

And then give us good magistrates, to rule us well, and good ministers, who are the dispensers of grace, instruments of our salvation, the conduit pipes whereby thou fillest and conveyest good to us. 

The prayer “do good to us” is coupled with “take away all iniquity” – which is the first good in a series of good.

When thou hast made us good, continue the means of salvation for our good every way. The church, when she saith, ‘Do good to us,’ hath a large desire. Here be seeds of wondrous large things in these two short petitions, ‘Take away all iniquity,’ and ‘do good to us.’ A bono Deo, &c. From the good God nothing can come but what is good. Therefore do good to us in all spiritual things. The prophet David aims at this excellent good, saying that other men are for corn, wine, and oil, and say, ‘Who will shew us any good? But, Lord, lift thou up the light of thy countenance upon us,’ Ps. 4:6, 7. Thy lovingkindness is better than life, therefore do good to us. When thou hast forgiven our sins, shine graciously upon us in Jesus Christ.

And this first good leads to all good:

And it extends its limits likewise to outward prosperity, this desire of doing good. Let us have happy days! Sweeten our pilgrimage here! Let our profession of religion be comfortable! Do not lay more crosses upon us than thou wilt give us strength to bear! Do good to us every way! 

In this, God teaches us to pray:

But mark the wisdom of the Holy Ghost in dictating of this prayer to them. He speaks in general, ‘Do good to us;’ not to do this or that good, but he leaves it to the wisdom of God, as they here frame their hearts unto the will of God. 

‘Do good to us,’ spiritual. That needs no limitation, because we cannot more honour God than to depend upon him for all spiritual good things. Thou art wiser, and knowest what is good for us better than we ourselves. Beggars ought to be no choosers. Therefore ‘do good to us,’ for the particulars we leave them to thy wisdom. 

Sibbes then turns to the congregation with a word of direct encouragement:

Oh, beloved, it is a happy and blessed privilege to be under the conduct of so wise and all-sufficient a God, who is good, and as he is good, knows best what is good for us. We would have riches, liberty, and health; aye, but it may be it is not good for us. ‘Do good to us.’ Thou, Lord, knowest what is best. Do in thine own wisdom what is best.

Richard Sibbes, The Backsliding Sinner, 1.2

30 Tuesday Mar 2021

Posted by in Hosea, Repentance, Richard Sibbes

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The structure of the remaining argument in this sermon runs as follows:

Proposition: You must stop before you can return. What then is it to stop?

A.  What are the basic elements of stopping?

1.  There are three general elements of stopping

a.  Examination

b.  Humiliation

c.  Resolution

2.  How do I know if I have begun the work of repentance?

a. What is the “frame” of your mind?

b. Has you conduct changed?

c.  With whom are you “associated”/

d. Do you treasure heavenly things? 

Proposition: Many fail in this task, because they do not turn toward God. 

A. Implied issue, why would someone turn to God

1. Some fail to return because they think God is being unjust toward them.

2. Some do not see the blessing of turning to God.

3. Some may fear that they will not gain the blessing of returning to God.

Proposition: Pray for Repentance

An objection answered.

Conclusion:

A. A rebuke for those who do not repent.

B. The blame of those who do not repent.

C. Consolation to those who will repent.

To make this stop, then (which is always before returning).

1. There must be examination and consideration whither our ways tend. 

What are the reasons to cease a life of sin (as Sibbes writes, “stopping considerations”)?

There be stopping considerations, which both waken a man and likewise put rubs in his way; if a man, upon examination, find his ways displeasing unto God, disagreeing from the rule, and consider what will be the end and issue of them (nothing but death and damnation), and withal consider of the day of judgment, the hour of death, the all-seeing eye of God, and the like. 

Sibbes here restates the “stopping considerations” by making reference to the arguments made earlier in Hosea: God has been good to Israel, despite their sin. God will also bring judgment on an erring Israel to bring it to repentance:

So the consideration of a man’s own ways, and of God’s ways towards him, partly when God meets him with goodness;—I have hitherto been a vile wretch, and God hath been good to me, and spared me;—and partly when God stops a wicked man’s ways with thorns, meets him with crosses and afflictions. These will work upon an ingenious* spirit, to make him have better thoughts and deeper considerations of true happiness, and the way unto it. God puts into the heart of a man, whom he intends to save, serious and sad considerations, what estate he is in, whither his course leads; and withal he lets them feel some displeasure of his, towards them, in those ways, by his ways towards them; whereupon they make a stop.

We must have the right affections to turn: a loathing of sin and a desire for reconciliation: 

2. There must be humiliation, with displeasure against ourselves, judging and taking revenge of ourselves, working and reflecting on our hearts, taking shame to ourselves for our ways and courses; and withal, there must concur some hope of mercy. For so long as there is hue and cry, as we say, after a traitor, he returns not, but flies still and hastes away; but offer a pardon, and he returneth. So, unless there be hope of pardon, to draw a man again to God, as the prodigal was moved to return by hope of mercy and favour from his father, Luke 15:18, we will not, we dare not else return.

We must the will to return:

3. There must be a resolution to overcome impediments. For when a man thinks or resolves to turn to God, Satan will stir up all his instruments, and labour to kill Christ in his infancy, and to quench good while it is in the purpose only. The dragon stood watching for the birth of the child, Rev. 12:4; so doth Satan observe the birth of every good resolution and purpose, so far as he can know them, to destroy them.

How will I know if I have ceased in sin? What is it to stop and return? Four points.

Use. Let it be thought of by us in all our distresses, and in whatsoever other evidences of God’s anger, whether this means have been taken up by us. It will be thus known.

In these things note that the fruit of repentance, the evidence and outworking of it is “good works”. The good works are not performed so that one may obtain pardon, but they come about as the natural outgrowth of true repentance. We could consider this under the parallel consideration that we are justified by faith in Christ not on the basis of works; but that our faith such faith leads necessarily to good works. Faith without works is dead.

[1.] Turning is a change of the posture of the body; so is this of the frame of the mind. By this we know a man is in a state of turning. The look of his intentions, purposes, the whole bent of his soul is set another way, even upon God; and his word is the star of direction towards which he bends all his thoughts.

[2.] His present actions, also, be contrary to his former. There is not only a change of the disposition of his soul, ‘Behold all things are become new;’ not some things, but all; not only ‘new,’ but with a ‘behold’ new, 2 Cor. 5:17. This change undoubtedly sheweth that there is a true conversion and unfeigned.

[3.] By our association. He that turns to God, turns presently to the company of God’s people. Together with the change of his nature and course of life, there is a change of company; that is, of such as we make choice of for amity and friendship, Isa. 11:10, seq. Other company, by reason of our callings, and occasionally, may be frequented.

This is an interesting point: If we are truly turned from sin that our relationship to all things will be different. While it is not cited here by Sibbes, the argument of Paul in Philippians three seems apt: I forget what is behind, and I press on to what lies ahead: my goal is beyond here and now.

[4.] It is a sign that one is not only turned, but hath gone backwards from sin a great way, when the things of heaven only are great things in his eyes. For, as the further a man goeth from a place, the lesser the things behind him seem, so the greater the things before, he being nearer to them. The more sublime and high thoughts a man hath of the ways of God, and the meaner thoughts of the world and worldly matters he esteemed so highly of in the days of his vanity, the more he is turned unto God.

Note the insistence: it is not beginning but ending the piligrim which is decisive: 

This returning is further enforced, saying, ‘Return unto the Lord thy God.’

It is very emphatical and significant in the original. Return, usque ad Jehovam, even to Jehovah, as though he should say, Do not only begin to return towards Jehovah, but so return as you never cease coming till you come to Jehovah.

‘Even unto the Lord thy God.’

Proposition: Many fail in this task, because they do not turn toward God. Four points: (a) the example of the prodigal son; (b) the example of Pentecost; (c ) the offer of Christ; and (d) we must be turned to Christ if we are ever to leave off sin.

It is not enough to make a stop, and forbear the practising of our former sins; but we must come home, even unto the Lord our God, to be pardoned and healed of him.

a. The prodigal son had been never a whit the better to see his sin and misery, and to be grieved for his wicked life past, unless he had come unto his father for pardon and comfort, Luke 15:20. 

b. And when those were pricked in their hearts at Peter’s sermon, asking Peter ‘what they should do?’ he exhorted them, ‘To repent, every one to be baptized in the name of Jesus Christ, for the remission of sins, and so they should receive the Holy Ghost,’ Acts 2:38.

c. And when Christ invites all those who ‘are weary and heavy laden to come unto him,’ Mat. 11:28, he bids them not now be further humbled and grieved for their sins, but by faith to come unto him to be healed, and so they should find rest and peace to their souls. 

d. It is not sufficient for a wounded man to be sorry for his brawling and fighting, and to say, he will fight no more; but he must come to the surgeon to have his wounds stopped, dressed, and healed, or else it may cost him his life. So it is not enough to be humbled and grieved for sin, and to resolve against it. We shall relapse again, do what we can, unless we come under the wing of Christ, to be healed by his blood.

A. Implied issue, why would someone turn to God

Use. Many think they have repented, and are deceived upon this false ground. They are and have been grieved for their sins and offences; are determined to leave and forsake them, and that is all they do. They never lay hold on Christ, and come home to God.

‘For thou hast fallen by thine iniquity.’

Here divers points might be insisted on.

1. That where there is a falling into sin, there will be a falling into misery and judgment.

This is made good in the experience of all times, ages, persons, and states. Still the more sinful any were, the more fearful judgments fell upon them; and as soon as any man came into a sinful state, he entered into a declining state; as Jacob said of his son Reuben, who had defiled his bed, ‘Unstable as water, thou shalt not excel; because thou wentest up to thy father’s bed,’ Gen. 49:4. So sin still debaseth a man. So much sin, so much loss of excellency.

The use hereof is,

Some may not turn to Christ, because they do not believe God has been fair to them.

First, against those that complain of their troubles and miseries, as though God and men had dealt hardly with them; whereas their own ways, indeed, have brought all these evils upon them, Lam. 3:39. 

We are not adequate judges of God’s conduct. God is wiser than we are and always does right:

God is a sufficient, wise, and holy disposer and orderer of all the ways of men, and rewarder of good and evil doings. God being wise and just in his disposing of all things, it must needs follow, that it shall go well with those that are good; as the prophet speaks, ‘Say unto the just, that it shall be well with them, for the reward of their works shall be given them,’ Isa. 3:10. And if it fall out otherwise than well with men, the blame must be laid on their own sin. As the church confesseth, and therefore resolveth, ‘I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me; he will bring me forth in the light, and I shall see his righteousness,’ Micah 7:9. If Adam sin, he shall find a hell in a paradise. If Paul return, and return to God, he shall find a heaven in a dungeon.

Some do not repent, because they do not realize the damage of unrepentant sin.

Secondly, It should move us therefore to seek unto God by unfeigned repentance, to have our sins taken away and pardoned; or else, however we may change our plagues, yet they shall not be taken away; nay, we shall still, like Pharoah, change for the worst; who, though he had his judgments changed, yet sin, the cause, remaining, he was never a whit the better, but the worse, for changing, until his final ruin came.

‘The wages of sin is death,’ Rom. 6:23. Sin will cry till it hath its wages. Where iniquity is, there cannot but be falling into judgment. 

Therefore they are cruel to their own souls that walk in evil ways; for undoubtedly God will turn their own ways upon their own heads. 

We should not therefore envy any man, be he what he will, who goeth on in ill courses, seeing some judgment is owing him first or last, unless he stop the current of God’s wrath by repentance. God, in much mercy, hath set up a court in our hearts to this end, that, if we judge ourselves in this inferior court, we may escape, and not be brought up into the higher. 

If first they be judged rightly in the inferior court, then there needs no review. But otherwise, if we by repentance take not up the matter, sin must be judged somewhere, either in the tribunal of the heart and conscience, or else afterwards there must be a reckoning for it.

Some do not repent, because they do not believe that they will obtain the blessing of repentance.

Thirdly, Hence we learn, since the cause of every man’s misery is his own sin, that therefore all the power of the world, and of hell, cannot keep a man in misery, nor hinder him from comfort and happiness, if he will part with his sins by true and unfeigned repentance.

To prove this point he begins with the most notorious King of Judah: Manasseh. 

As we know, Manasseh, as soon as he put away sin, the Lord had mercy upon him, and turned his captivity, 2 Chron. 33:12, 13. So the people of Israel, in the Judges. Look how often they were humbled and returned to God, still he forgave them all their sins. As soon as they put away sin, God and they met again. So that, if we come to Christ by true repentance, neither sin nor punishment can cleave to us, Ps. 106:43, 44; 107:1, 9.

What could possibly cause someone to not see the goodness of God in repentance? Because sin makes one blind:

‘Thou hast fallen,’ &c. Fallen blindly, as it were. Thou couldst not see which way thou wentest, or to what end thy courses did tend. Therefore thou art come into misery before thou knowest where thou art. A sinner is blind, ‘The god of this world hath put out his eyes,’ 2 Cor. 4:4. They see not their way, nor foresee their success. The devil is ever for our falling. That we fall into sin, and then fall into misery, and so fall into despair, and into hell, this pleaseth him. ‘Cast thyself down,’ saith he to Christ, Mat. 4:6. ‘Down with it, down with it,’ saith Edom, Ps. 137:7. Hell is beneath. The devil drives all that way.

Proposition: Pray for Repentance

Use. Take heed of sin! take heed of blindness! Ponder the path of your feet! keep your thoughts heavenward! stop the beginnings, the first stumblings! pray to God to make our way plain before us, and not to lead us into temptation!

He derives a command to pray from the clause, “take words with you.”

‘Take with you words, and turn to the Lord: say unto him,’ &c., ver. 2.

These Israelites were but a rude people, and had not so good means to thrive in grace as Judah had. Therefore he prompts them here with such words as they might use to God in their returning. 

This instruction to pray is a gracious act of God:

‘Take with you words,’ whereby we see how gracious God is unto us in using such helps for our recovery, and pitying us more than we pity ourselves. Is not this a sufficient warrant and invitation to return, when the party offended, who is the superior, desires, entreats, and sues unto the offending, guilty inferior, to be reconciled?’ 2 Cor. 5:5.

God not merely gives instruction in prayer, but he also gives help to pray:

But this is not all. He further sheweth his willingness in teaching us, who are ignorant of the way, in what manner and with what expressions we should return to the Lord. He giveth us not only words, and tells us what we shall say, but also giveth his Spirit so effectually therewith, as that they shall not be lifeless and dead words, but ‘with unexpressible sighs and groans unto God,’ Rom. 8:26, who heareth the requests of his own Spirit. Christ likewise teacheth us how to pray. We have words dictated, and a spirit of prayer poured upon us; as if a great person should dictate and frame a petition for one who were afraid to speak unto him. Such is God’s graciousness; and so ready is he in Jesus Christ to receive sinners unto mercy.

Our prayer of repentance is our offering to God:

‘Take unto you words.’ None were to appear empty before the Lord at Jerusalem, but were to bring something. So it is with us. We must not appear empty before our God. If we can bring nothing else, let us bring words; yea, though broken words, yet if out of a broken and contrite heart, it will be a sacrifice acceptable.

Since God has prescribed the remedy of prayer, it must be effective:

This same taking of words or petitions, in all our troubles and afflictions, must needs be a special remedy, it being of God’s own prescription, who is so infinite in knowledge and skill. 

Having made these observations, he draws the following conclusion:

Whence we observe, that

They who would have help and comfort against all sins and sorrows, must come to God with words of prayer.

He gives five examples to prove the point: (a) Jonah, (b) the prodigal son, (c) Hezekiah, (d) Jehoshaphat, (e) Elijah

As we see in Jonah’s case, in a matchless distress, words were inforcive [That is, ‘prevailing, or invested with a power of enforcing.’]  and did him more good than all the world besides could. For after that he had been humbled, and prayed out of the whale’s belly, the whale was forced to cast him out again, Jonah 2:10. 

So the prodigal son being undone, having neither credit nor coin, but all in a manner against him, yet he had words left him: ‘Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants,’ Luke 15:18, seq. After which, his father had compassion on him. 

(b) And good Hezekiah, being desperately sick of a desperate disease, yet when he set his faith a-work, and took with him words, which comfort only now was left unto him, we know how after he had turned his face towards the wall, and prayed with words, God not only healed him of that dangerous disease, but also wrought a great miracle for his sake, causing the sun to come back ten degrees, Isa. 38:2, 8.

(c) Thus, when life seemed impossible, yet words, prayers, and tears prevailed with God. Jehoshaphat, also, going to war with Ahab, against God’s commandment, and in the battle, being encompassed with enemies, yet had words with him ready, and after prayer found deliverance, 1 Kings 22:32. 

(d) Elijah, likewise, after a great drowth and famine, when rain had been three years wanting, and all in a manner out of frame for a long time, ‘took with him words,’ James 5:18; and God sent rain abundantly upon the earth again.

(e) The reason is, because prayer sets God on work; and God, who is able and willing to go through with his works, sets all the creatures on work, Hos. 2:21, 22. As we heard of Elijah, when he prayed for rain, the creatures were set a-work to effect it, 1 Kings 18:45, seq.

He then addresses an objection someone might have to the examples: The implied issue is “what if I repent too late?” I have heard evangelistic sermons which say there is a fit time of repentance, and that if you do not repent right now a future repentance may be ineffective. Sibbes rejects that argument: a true repentance is always timely.

Obj. Where it may be objected, Oh, but rain might come too late in that hot country, where all the roots and herbs might be withered and dried up in three years’ space.

Ans. Yet all was well again. The land brought forth her increase as formerly. For faithful prayer never comes too late, because God can never come too late. If our prayers come to him, we shall find him come to us. Jehoshaphat, we read, was in great distress when three kings came against him; yet when he went to God by unfeigned and hearty fasting and prayer, God heard him, fought for him, and destroyed all his enemies, 2 Chron. 20:3. seq. The Scripture sheweth, also, how after Hezekiah’s prayer against Sennacherib’s blasphemies and threatenings, the Lord sent forth his angel, and destroyed in one night a hundred fourscore and five thousand of the Assyrians, 2 Chron. 32:21, seq.

Conclusion: 

Use 1. This is, first, for reproof of those who, in their distresses, set their wit, wealth, friends, and all a-work, but never set God a-work, 

Ponder anew, what the Almighty can do, If with his love he befriend thee. Examples from Hezekiah and Asa:

as Hezekiah did in Sennacherib’s case. The first time he turned him off to his cost, with enduring a heavy taxation, and yet was never a whit the better for it, 2 Kings 18:15, seq.; for Sennacherib came shortly after and besieged Jerusalem, until Hezekiah had humbled himself and prayed; and then God chased all away and destroyed them. He had better have done so at first, and so saved his money and pains, too. 

The like weakness we have a proof of in Asa, who, when a greater army came against him of ten hundred thousand men, laid about him, prayed and trusted in God, and so was delivered, with the destruction of his enemies, 2 Chron. 14:11, yet in a lesser danger, 2 Chron. 16:2, against Baasha, king of Israel, distrusted God, and sent out the treasures of the house of God and of his own house unto Benhadad, king of Syria, to have help of him, by a diverting war against Baasha, king of Israel, which his plot, though it prospered, yet was he reproved by the prophet Hanani, and wars thenceforth denounced against him, 2 Chron. 16:7. This Asa, notwithstanding this experiment, afterwards sought unto the physician, before he sought unto God, 2 Chron. 16:12.

To note repent is blameworthy:

Use 2. Secondly. This blameth that barrenness and want of words to go unto God, which, for want of hearts, we often find in ourselves. It were a strange thing to see a wife have words enough for her maids and servants, and yet not to be able to speak to her husband. We all profess to be the spouse of Christ. What a strange thing, then, is it to be full when we speak to men, yet be so empty and want words to speak to him! 

Can’t we at least have the words of a beggar?

A beggar, we know, wants no words, nay, he aboundeth with variety of expressions; and what makes him thus fruitful in words? His necessity, and, in part, his hope of obtaining.

These two make beggars so earnest. So would it be with us. If we found sufficiently our great need of Christ, and therewith had hope, it would embolden us so to go to God in Christ, that we should not want words. But we want this hope, and the feeling of our necessities, which makes us so barren in prayer.

Prepare thyself, therefore, to prayer, by getting unto thee a true sense of thy need, acquaintance with God, and hope to obtain, and it will make thee fervent in prayer, and copious in thy requests.

Finally a consolation and encouragement: a prayer of true repentance will be heard and honored.

* That is, ‘ingenuous.’—G.

A Comparison of Tennyson and Edward Taylor

26 Friday Jun 2020

Posted by in Edward Taylor, Tennyson

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(This lovely picture is entitled “Alaska Moonlight” by JLS Photography.)

St. Agnes’ Eve by Tennyson forms an interesting counterpart to the Taylor’s Was There a Palace of Pure Gold (Meditation 24).  Both poems are driven by the desire to be with God.  

Both concern a present a present desire to be with God and the need to be fit for such a translation. But despite the similar concern the effect and content of both poems is remarkably different. 

The First Stanza:

Deep on the convent-roof the snows 

Are sparkling to the moon: 

My breath to heaven like vapour goes; 

May my soul follow soon! 

The shadows of the convent-towers 

Slant down the snowy sward, 

Still creeping with the creeping hours 

That lead me to my Lord: 

Make Thou my spirit pure and clear 

As are the frosty skies, 

Or this first snowdrop of the year 

That in my bosom lies. 

Summary: The poet is perhaps a nun of some sort “the convent-roof”; or at least a deeply religious person. One a cold night, while looking over the moonlight snow, the poet’s breath fogs and lifts toward heaven. That leads to a thought of the poet’s soul likewise ascending:

My breath to heaven like vapour goes; 

May my soul follow soon! 

In this desire to be with God, the present time consists of “shadow” and “creeping hours”.  Thus, the prayer that the poet’s spirit may ascend. Like Taylor the poet prays that the soul be purified, “Make thou my spirit pure and clear.” But unlike Taylor there is no meditation on one’s own sinfulness. In fact, the sense is different. The poet’s mediation is made a convent and the sense is a cold, chaste, unworldly desire. 

There are two other marked differences between the poets. Taylor rhythm and imagery are complex, contradictory, often jarring. But Tennyson writes great polish. 

The rhythm is meticulous held in check to draw attention precisely as the poet intends:

DEEP on the CONvent-ROOF the SNOWS 

Are SPARKling TO the MOON: 

My BREATH to HEAven like VAPour GOES; 

MAY my SOUL FOLlow SOON! 

The initial deep slows down the entire scene. The line break, the semicolon and the two accented syllables slow down the movement of the verse and throw the emphasis on the initial syllable of the prayer, “MAY”. 

The imagery is all of a picture: nothing which is not organic to the scene intrudes. A cold night, the snow, the moon, the freezing breath are all of the same event.  

Taylor by contrast would draw together images which have a certain conceptual link, even if in “nature” they would never be found together. Taylor would bring together any number of beautiful images, even if those images have no natural correspondence in the “real world.” I could image Taylor writing of moonlight and the glint of a fish’s scales and the sunshine and a white flower and a ruby, because they all flash light: eventhough sun and moon can never both shine at once.

Here is another similarity to Taylor. Tennyson’s prayer acknowledges an unfitness for heaven, robes are “soiled”, the candle is pale, earthy. Taylor would rail and bemoan his unfitness. Tennyson is more Platonic and less moral. Tennyson sees the physical body as an ontological impediment. Taylor seems the human trouble as more profound.  Both speak of new clothes, but Taylor is more desperate and disgusted. Tennyson sees the current trouble being merely the need for an invitation to ascend:

As these white robes are soil’d and dark, 

To yonder shining ground; 

As this pale taper’s earthly spark, 

To yonder argent round; 

So shows my soul before the Lamb, 

My spirit before Thee; 

So in mine earthly house I am, 

To that I hope to be. 

Break up the heavens, O Lord! and far, 

Thro’ all yon starlight keen, 

Draw me, thy bride, a glittering star, 

In raiment white and clean. 

When Tennyson comes to the doors of heaven, he will be cleared of “sin”; it will be a purging at that time and place,

For me the Heavenly Bridegroom waits, 

To make me pure of sin. 

Taylor too sees the need for the work to be on God’s side: “Oh! That my heart was made thy golden box.” And both see that they will be admitted by God’s grace. But there is one point on which they profoundly differ:

He lifts me to the golden doors; 

The flashes come and go; 

All heaven bursts her starry floors, 

And strows her lights below, 

And deepens on and up! the gates 

Roll back, and far within 

For me the Heavenly Bridegroom waits, 

To make me pure of sin. 

The sabbaths of Eternity, 

One sabbath deep and wide— 

A light upon the shining sea— 

The Bridegroom with his bride! 

In Tennyson’s poem, the one who is praying has no conflict in the passions. The desire to be God is perfect and consistent: just like the flow of the poem’s language. All of is a consistent piece. The poet desires to be God. The poet trusts that God will work and raise the poet up. 

Taylor too has faith in God’s work and a desire to be God. But in Taylor there is a profound sense of the conflict and inconsistency of religious desire.  

Tennyson’s prayer contains no conflicting emotion.  The covenant towers which reach up toward heaven cast moon-shadows upon the earth. Time on earth creeps. The breath and soul ascend to God by their own nature movement. 

Taylor objectively sees how much better it is to be with God. But then he sees the conflicting desires of his heart which also seeks the earth. Taylor confesses to a desire contrary to God. Taylor is in love with the earth. The breath ascends upward from the convent. But Taylor would also be thinking of the warm bed which waits within, and of the good meal waiting in the morning.

Tennyson’s poem is the prayer of a “saint” who experiences no contrary desire. It is far more beautiful than Taylor’s conflicted mess. Tennyson’s saint would never call herself, “More blockish than a block.” She is a saint, after all. 

But that I thinks makes Taylor’s poem more honest. Tennyson’s saint has achieved a sort of earthly perfection. While Taylor’s penitent is horrified at his conflicted hearts which desires those things which are at odds with his own happiness. As John writes, “If we say we have no sin, we deceive ourselves and the truth is not in us.”

Tennyson’s saint admits to some lurking imperfect, but the poem does not express that terrified sense of sin which makes up Taylor’s meditations.

Richard Sibbes, Sermons on Canticles, Sermon 1.9 (On God hearing our prayers)

15 Wednesday May 2019

Posted by in Prayer, Puritan, Richard Sibbes, Song of Solomon, Uncategorized

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The question of why does God hear our prayers? There is obviously no obligation in God to hear prayer: God is under no duty to the creature. The creature cannot compel God to hear prayer. The prayers of human beings in the course of history have raised in number of absurd, wicked, hurtful prayers. 

In Psalm 68:18, the Psalmist writes, “If I regard iniquity in my heart, the lord will not hear me.” In Proverbs 1, Wisdom warns that the one who will not regard wisdom will not be heard when he prays having suffered the result of refusing wisdom:

Proverbs 1:24–33 (AV)

24 Because I have called, and ye refused; I have stretched out my hand, and no man regarded; 25 But ye have set at nought all my counsel, and would none of my reproof: 26 I also will laugh at your calamity; I will mock when your fear cometh; 27 When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. 28 Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: 29 For that they hated knowledge, and did not choose the fear of the LORD: 30 They would none of my counsel: they despised all my reproof. 31 Therefore shall they eat of the fruit of their own way, and be filled with their own devices. 32 For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. 33 But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.

So we see that the matter of being heard is not automatic. Why then does God hear prayer?

Sibbes gives two reasons: (1) the good in our prayer has been brought about by the action of the Spirit; and (2) God receives as he has chosen us in election. It is God’s good grace toward us, to choose us and to transform us that is the basis for God hearing us.

First: the operation of God

Now God hears our prayers, First, Because the materials of these holy desires are good in themselves, and from the person from whence they come, his beloved spouse, as it is in Cant. 2:14, where Christ, desiring to hear the voice of his church, saith, ‘Let me see thy countenance, and let me hear thy voice; for sweet is thy voice, and thy countenance is comely.’ Thus the voice of the Spouse is sweet, because it is stirred up by his own Spirit, which burns the incense, and whence all comes which is savingly good. This offering up of our prayers in the name of Christ, is that which with his sweet odours perfumes all our sacrifices and prayers; because, being in the covenant of grace, God respects whatsoever comes from us, as we do the desires of our near friends, Rev. 8:3.

Second, God receives us in the relationship which He has chosen for us:

And then, again, God hears our prayers, because he looks upon us as we are in election, and choice of God the Father, who hath given us to him. Not only as in the near bond of marriage, husband and wife, but also as he hath given us to Christ; which is his plea unto the Father, John 17:6, ‘Thine they were, thou gavest them me,’ &c. The desires of the church please him, because they are stirred up by his Spirit, and proceed from her that is his; whose voice he delights to hear, and the prayers of others for his church are accepted, because they are for her that is his beloved.

And further:

To confirm this further, see Isa. 58:9. ‘Thou then shalt cry, and the Lord shall answer; thou shalt call, and presently he shall say, Here I am,’ &c. So as soon as Daniel had ended that excellent prayer, the angel telleth him, ‘At the beginning of thy supplications the decree came forth,’ &c., Dan. 9:23. So because he knows what to put into our hearts, he knows our desires and thoughts, and therefore accepts of our prayers and hears us, because he loves the voice of his own Spirit in us. So it is said, ‘He fulfils the desires of them that fear him; and he is near to all that call upon him, to all that call upon him in truth,’ Ps. 145:18. And our Saviour, he saith, ‘Ask and ye shall receive,’ &c., Mat. 7:7. So we have it, 1 John 5:14, ‘And we know if we ask anything according to his will, he heareth us.’

First: 

Use 1. Let it therefore be a singular comfort to us, that in all wants, so in that of friends, when we have none to go to, yet we have God, to whom we may freely pour out our hearts. There being no place in the world that can restrain us from his presence, or his Spirit from us, he can hear us and help us in all places. What a blessed estate is this! None can hinder us from driving this trade with Christ in heaven.

I was told by a woman that when she was a child, she was told by an adult, I do not love you. The little girl thought to herself, that is okay. Jesus loves me.

Second, when stop realize what a privilege it is to go to God in prayer, it should stir up our hearts to make use of the privilege:

Use 2. And let us make another use of it likewise, to be a means to stir up our hearts to make use of our privileges. What a prerogative is it for a favourite to have the fare* of his prince! him we account happy. Surely he is much more happy that hath God’s care, him to be his father in the covenant of grace; him reconciled, upon all occasions, to pour out his heart before him, who is merciful and faithful, wise and most able to help us. ‘Why are we discouraged, therefore; and why are we cast down,’ Ps. 42:11, when we have such a powerful and such a gracious God to go to in all our extremities? He that can pray can never be much uncomfortable.

And three: 

Use 3. So likewise, it should stir us up to keep our peace with God, that so we may always have access unto him, and communion with him. 

But this is a privilege which can be lost:

What a pitiful case is it to lose other comforts, and therewith also to be in such a state, that we cannot go to God with any boldness! It is the greatest loss of all when we have lost the spirit of prayer; for, if we lose other things, we may recover them by prayer. But when we have lost this boldness to go to God, and are afraid to look him in the face, as malefactors the judge, this is a woful state.

Sibbes then considers two things which will break the fellowship with God which makes prayer possible. First, there is unrepentant sin:

Now there are diverse cases wherein the soul is not in a state fit for prayer. As that first, Ps. 66:18, ‘If I regard iniquity in my heart, the Lord will not regard my prayer.’ If a man hath a naughty heart, that purposeth to live in any sin against God, he takes him for an enemy, and therefore will not regard his prayer. Therefore we must come with a resolute purpose to break off all sinful courses, and to give up ourselves to the guidance of God’s Spirit. And this will be a forcible reason to move us thereunto, because so long as we live in any known sin unrepented of, God neither regards us nor our prayers. What a fearful estate is this, that when we have such need of God’s favour in all estates; in sickness, the hour of death, and in spiritual temptation, to be in such a condition as that we dare not go to God! Though our lives be civil,* yet if we have false hearts that feed themselves with evil imaginations, and with a purpose of sinning, though we act it not, the Lord will not regard the prayers of such a one; they are abominable. The very ‘sacrifice of the wicked is abominable,’ Prov. 15:8.

The second is a refusal to forgive:

Another case is, when we will not forgive others. We know it is directly set down in the Lord’s prayer, ‘Forgive us our trespasses, as we forgive them that trespass against us,’ Mat. 6:14; and there is further added, ver. 15, ‘If you forgive not men their trespasses, neither will your heavenly Father forgive you.’ If our hearts tell us we have no disposition to pardon, be at peace and agreement, then we do but take God’s name in vain when we ask him to forgive our sins, and we continue in envy and malice. In this case God will not regard our prayers, as it is said, ‘I care not for your prayers, or for any service you perform to me,’ Isa. 1:15. Why? ‘For your hands are full of blood,’ Isa. 66:1. You are unmerciful, of a cruel, fierce disposition, which cannot appear before God rightly, nor humble itself in prayer. If it doth, its own bloody and cruel disposition will be objected against the prayers, which are not mingled with faith and love, but with wrath and bitterness. Shall I look for mercy, that have no merciful heart myself? Can I hope to find that of God, that others cannot find from me? An unbroken disposition, which counts ‘pride an ornament,’ Ps. 73:6, that is cruel and fierce, it cannot go to God in prayer. For, whosoever would prevail with God in prayer must be humble; for our supplications must come from a loving, peaceable disposition, where there is a resolution against all sin, Ps. 73:1. Neither is it sufficient to avoid grudging and malice against these, but we must look that others have not cause to grudge against us, as it is commanded: ‘If thou bring thy gifts to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift,’ Mat. 5:23. So that if we do not seek reconciliation with men unto whom we have done wrong, God will not be reconciled to us, nor accept any service from us.

There is another reference to the result of a failure to forgive spoken of by Jesus in Matthew 18. In the parable of the unforgiving servant, Jesus tells of a servant who was forgiven much but he himself would not forgive another slave who owed him just a little:

21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. 23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28 But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29 And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he should pay the debt. 31 So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. 

What then was the result for the one who refused to forgive:

32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? 34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. 35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

Matthew 18:21–35 (AV). The man was delivered to tormentors until he would forgive. The lord would not hear the prayer of the servant who would not forgive. This is the most dreadful of states.

Sibbes then finishes with an interesting question: How do I know if God hears my prayer?

Quest. How shall I know whether God regard my prayers or not?

Ans. 1. First, When he grants the thing prayed for, or enlargeth our hearts to pray still. It is a greater gift than the thing itself we beg, to have a spirit of prayer with a heart enlarged; for, as long as the heart is enlarged to prayer, it is a sign that God hath a special regard of us, and will grant our petition in the best and fittest time.

2. When he answers us in a better and higher kind, as Paul when he prayed for the taking away of the prick of the flesh, had promises of sufficient grace, 2 Cor. 12:7–9.

3. When, again, he gives us inward peace, though he gives not the thing, as Phil. 4:6, ‘In nothing be careful, but in all things let your requests be made to God with prayer and thanksgiving.’

Obj. But sometimes he doth not answer our requests.

Ans. It is true he doth not, but ‘the peace of God which passeth all understanding guards our hearts and minds in the knowledge and love of God,’ Philip. 4:7. So though he answers not our prayers in particular, yet he vouchsafes inward peace unto us, assuring us that it shall go well with us, though not in that particular we beg. And thus in not hearing their prayers, yet they have their hearts’ desire when God’s will is made known. Is not this sufficient for a Christian, either to have the thing, or to have inward peace, with assurance that it shall go better with them than if they had it; with a spirit enlarged to pray, till they have the thing prayed for. If any of these be, God respects our prayers.

Richard Sibbes, Sermons on Canticles 1.8 (Christ loves his bride, and so makes her lovely)

14 Tuesday May 2019

Posted by in Richard Sibbes, Song of Solomon, Uncategorized

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Having completed his consideration of Canticles 4:16, Awake, O North wind he comes to answer:

Now, upon the church’s invitation for Christ to come into his garden, follows his gracious answer unto the church’s desire, in the first verse of this fifth chapter:

‘I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved,’ Cant. 5:1.

Having made some introductory observations, Sibbes comes to his exegesis

The first point is that Christ comes into this garden. Although Sibbes does not directly address this point, he seems to have this concept in mind: What would God have to do with sinful men? As it reads in Psalm 5:4 (AV), “For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee.”

God loves his Church and then makes it lovely:

First of all, God makes his church lovely, planteth good things therein, and then stirs up in her good desires: both fitness to pray from an inward gracious disposition, and holy desires; after which, Christ hearing the voice of his own Spirit in her, and regarding his own preparations, he answers them graciously. Whence, in the first place, we may observe, that,

God makes us good, stirs up holy desires in us, and then answers the desires of his holy Spirit in us.

This is paralleled in Paul’s discussion of marriage in Ephesians 5:25-27:

25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26 That he might sanctify and cleanse it with the washing of water by the word, 27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

The love of Christ does not leave as we were, but the relentless action of the Holy Spirit works upon us to make more lovely to Christ. Because have been redeemed we are transformed; because of his love, we are made lovely. 

This incidentally, is the place upon which the Protestant and the Roman Catholic and the Orthodox differ, this matter of justification and sanctification. And while this subject is far too great to be handled in three sentences, there is a picture here of the distinction. As Thomas Brooks said, you are wise and know how to apply it.

This transformation of the heart worked by the love of God helps us to understand a wildly misapplied verse :

Psalm 37:4 (AV)

Delight thyself also in the LORD; and he shall give thee the desires of thine heart.

If I delight myself in the Lord, then he is the desire of my heart. God stirs us up to the best desire and then meets that desire. 

But Sibbes takes the application in a different direction and considers the question of prayer:

A notable place for this we have, Ps. 10:17, which shews how God first prepares the heart to pray, and then hears these desires of the soul stirred up by his own Spirit, ‘Lord, thou hast heard the desires of the humble.’ None are fit to pray but the humble, such as discern their own wants: ‘Thou wilt prepare their hearts, thou wilt make thine ear to hear.’ So Rom. 8:26, it is said, ‘Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us, with groanings which cannot be uttered.’ Thus the Spirit not only stirs up our heart to pray, but also prepares our hearts unto it. 

God must work in our hearts to prepare and deliver our prayer, because we would not have such in ourselves. 

Sibbes then turns to the matter of why God hearing our prayers. But since that is a topic onto itself, it will come next.

John Collins, “Earnestly Contend for the Faith” Part 2

21 Monday May 2018

Posted by in Ecclesiology, Puritan, Uncategorized

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Collins lays down  series of rules for his congregation, that they may not swerve or fail in the faith. The first rule is discussed here.

The second rule give my Collins is

Be very well rooted and established in the right that has been delivered to you.

When the roots do not go down deep, one can easily be swayed. “There are many Christians that, through their own itching ears and the heaping up of teachers to themselves, have never been root or established in the truth.”

One without depth, cannot distinguish. Without a true “sight” of Christ, one will follow after existing affections and ideas. Christianity entails an entire renewing of the mind (Rom. 12:1-2). Collins expresses it thus, “You must not only hear the things of God, but see them; the first will but blind you, or best leave you in great uncertainty; the last will settle you.”  There must be  renovation of one’s heart.

This will require effort — and an effort which begins by beseeching the Lord to be the teacher, “In order to have a heart established through grace, get the Lord himself by prayer to teach you every truth. What Jesus Christ teaches once is everlastingly taught; no word is abiding, but what the Lord Jesus himself teaches.”

Here we see the great duty and burden of the church. The duty of the gathered people is to create disciples: those who are rooted and grounded in the truth. The truth must shape thought, affections and action. It is the duty of leaders to lead others in the way of truth (Heb. 13:7) and then to give an account for such leadership (Heb. 13:17). The new Christian will easily wonder if left utterly alone. The church is given to bring about this depth of life.

Yes, every individual Christian has the duty to learn the things of God, to study, prayer, mediate, serve, et cetera. But God did not give his Word to be lived in isolation but in communion. This depth takes place among the gathered people of God.

Should we pray to the Holy Spirit?

09 Saturday Jul 2016

Posted by in Abraham Kuyper, Charles Hodge, Charles Spurgeon, Prayer, Trinity, Uncategorized

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In Daniel Block’s “For the Glory of God”, he asks the question as to whether we should address worship specifically and personally to the Spirit.  His analysis begins with three observations:

  1.  “No one addresses the Holy Spirit in prayer, or bows to the Holy Spirit, or serves him in a liturgical gesture. Put simply, in the Bible the Spirit is never the object of worship.”
  2. “The Spirit drives the worship of believers yet does not receive worship.”
  3. “In true worship, the person of the Trinity may not be interchanged without changing the significance of the work.”

He notes two historical developments in the church. First, is the development of the Doxology,

Praise God from whom all blessings flow,

Praise him all creatures here below;

Praise him above you heavenly host;

Praise Father, Son, and Holy Ghost. Amen.

He noted that it derives from Gloria Patri per Filium in Spiritu Sancto, Glory to God the Father, through the Son, in the Spirit. This was changed in response to the Arians, which sought to ontologically subordinate Jesus. To avoid that movement, the connections where changed to “and” from “through” and “in”.

The second development was the Charismatic movement to single out the Spirit for particular adoration in prayer and song.

Block is reticent to make the Spirit the unique object of worship

When we read Scripture, the focus will on God the Father or Jesus Christ the Son. However, it seems that the Holy Spirit is most honored when we accept his conviction of sin, his transforming and sanctifying work within us, and his guidance in life and ministry, and when in response to his leading we prostrate ourselves before Jesus.

This emphasis on the Spirit’s work in is matched by an interesting comment from Kuyper

It appears from Scripture, more than has been emphasized, that in the holy act of prayer there is a manifestation of the Holy Spirit working both in us and with us.

Kuyper, Holy Spirit (1946), trans. de Vries, p. 618.

James Hastings has a discussion on prayer directed to the Spirit. The conclusion comes in his last paragraph:

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