Tag Archives: Repentance

Richard Sibbes, The Backsliding Sinner, 2.3

14 Wednesday Apr 2021

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4. How to know if sins have been forgiven?

Sibbes stops here and asks the question: if these blessings are true, how do I know if God has actually forgiven my sins?

Quest. But may some say, How shall I know whether or no my sins be, forgiven?

1. By something that goes before.

2. By something which follows after.

That is, what we do and the effect thereof.

Ans. There is somewhat which goes before, viz.:—

a.

First, an humble and hearty confession, as, ‘If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness,’ 1 John 1:9.

Therefore, whether I feel it or not, if I have heartily, fully, and freely confessed, my sins are forgiven. God in wisdom and mercy may suspend the feeling thereof, for our humiliation, and for being over-bold with Satan’s baits; yet I ought to believe it. For I make God a liar else, if I confess heartily, and acknowledge my debt, to think that he hath not cancelled the bond.

Why does he specify humble and hearty? To distinguish confession from bare “lip service” In Isaiah 29:13, the Lord says, “Because this people draws near to me with their mouth and honor me with their lips, but their hearts are far from me.” Thus, a confession can be mere lip service. In Isaiah 66:2, the Lord says that he will look to “he who is humble and contrite in spirit and trembles at my word.” In Psalm 51:17, “a broken spirit and a contrite heart, O God, you will not despise.” 

Thus, the confession of 1 John 1:9 must be read in light of the rest of Scripture speaking of the nature of what constitutes a true approach to God. John himself states that a true confession that Jesus is Lord comes from the Spirit of God. 1 John 4:2. The results of that confession are:

b. There are four post-confession results.

Since Sibbes numbers consecutively from one, these are 2-5 in the original and so I have kept them:

i. Resistance to sin

Secondly, sin is certainly pardoned, when a man finds strength against it; for where God forgives, he gives strength withal: as to the man whom he healed of the palsy, ‘Thy sins are forgiven thee; take up thy bed and walk,’ Mat. 9:2, 6.

Sibbes does not argue that the man taking up his bed proves the point. Rather, he is using the event as an analogy to illustrate the proposition.

When a man hath strength to return to God, to run the way of his commandments, and to go on in a Christian course, his sins are forgiven, because he hath a spirit of faith to go on and lead him forward still. Those who find no strength of grace, may question forgiveness of sins. For God, where he takes away sin, and pardons it, as we see here in this text, after prayer made to take away iniquity, he ‘doth good to us.’

ii. peace of conscience

The third evidence is, some peace of conscience; though not much, perhaps, yet so much as supports us from despair, as, ‘Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ,’ Rom. 5:1; that is, being acquitted from our sins by faith, we have peace with God; so much peace, as makes us go boldly to him. 

Richard Sibbes was known as the heavenly doctor, due to his remarkable concern for the peace of conscience. 

So that one may know his bonds are cancelled, and his sins forgiven, when with some boldness he dare look God in the face in Jesus Christ.

He proves this point by the counter example of those who killed themselves in their guilt.

A Judas, an Ahithophel, a Saul, because they are in the guilt of their sins, cannot confess comfortably, and go to God, which, when with some boldness we can do, it is a sign that peace is made for us.

iii. Love toward God

Fourth. Again, where sin is pardoned, our hearts will be much enlarged with love to God; as Christ said to the woman, ‘Her sins, which are many, are forgiven her, because she loved much,’ Luke 7:47. Therefore, when we find our hearts inflamed with love to God, we may know that God hath shined upon our souls in the pardon of sin; and proportionably to our measure of love is our assurance of pardon. 

Here we have again the encouragement:

Therefore we should labour for a greater measure thereof, that our hearts may be the more inflamed in the love of God. 

And then the proof by a negative example: We will not come God if we are unconfessed: our conscience will drive us to true confession.

It is impossible that the soul should at all love God angry, offended, and unappeased; nay, such a soul wisheth that there were no God at all, for the very thoughts thereof terrify him.

iv. forgiveness to others

The effect of true confession and forgiveness changes the way in which we relate to God and the way in which we relate to others. There is a change in our disposition if we understand what we have been forgiven. Moreover, to not forgive is to court serious reprimand. Matt. 18:21-35.

Fifthly. Again, where sin is forgiven, it frames the soul suitably, to be gentle, merciful, and to pardon others. For, usually, those who have peaceable consciences themselves are peaceable unto others; and those who have forgiveness of sins, can also forgive others. Those who have found mercy have merciful hearts, shewing that they have found mercy with God. And, on the contrary, he that is a cruel, merciless man, it is a sign that his heart was never warmed nor melted with the sense of God’s mercy in Christ. Therefore, ‘as the elect of God,’ saith the apostle, ‘put on bowels of compassion,’ 1 Peter 3:8, as you will make it good that you are the elect of God, members of Christ, and God’s children.

C. A Concluding Encouragement

Notice the tone of his call to repentance: Rather than demand repentance, he coaxes the sheep. It is not “you”, it is “us”. Let us repent. 

He has made repentance a beautiful, desirable thing. Don’t you want to repent? Its God’s kindness that leads us to repentance. Rom. 2:4.

Therefore, let us labour for the forgiveness of our sins, that God would remove and subdue the power of them, take them away, and the judgments due to them, 

There is a warning, but what would we seek to be miserable:

or else we are but miserable men, though we enjoyed all the pleasures of the world, which to a worldly man are but like the liberty of the tower to a condemned traitor [the right to walk around in the prison but never go outside], who though he have all wants supplied with all possible attendance, yet when he thinks of his estate, it makes his heart cold, damps his courage, and makes him think the poorest car-man or tankard-bearer, at liberty, happier than he, who would not change estates with him. 

He repeats the sorrow of not repenting:

So it is with a man that hath not sued out his pardon, nor is at peace with God. He hath no comfort, so long as he knows his sins are on the file,† that God in heaven is not at peace with him, who can arm all the creatures against him to be revenged of him. In which case, who shall be umpire betwixt God and us, if we take not up the controversy betwixt him and our souls? 

If our confession will bring us with God, then we should not expect peace when we are unrepentant.

Therefore, it being so miserable a case to want assurance of the forgiveness of sins, it should make us be never an hour quiet till we have gotten it, seeing the uncertainty of this life, wherein there is but a step betwixt hell, damnation, and us. Therefore sue unto God, ply him with broken and humble hearts, that he would pardon all the sins of our youth and after-age, known and unknown, that he would pardon all whatsoever. 

He ends this plea with a final repetition of the God which can come: Notice the structure of the plea: Here is the good; here is the negative (why would you lose this good); look at this good:

‘Take away all iniquity.’

Notice how he moves between “good” and “grace”

‘And do good to us.’ For so it is in the original, but it is all one, ‘Receive us graciously, and do good to us.’ 

All the goodness we have from God, it is out of his grace, from his free grace and goodness. 

All grace, every little thing from God is grace.

As we say of favours received of great persons, this is his grace, his favour; so this is a respect which is put upon all things which we receive from God, when we are in covenant, all is gracious. 

Take we the words as they are, the more plain, in the original. 

‘Take good, and do good to us:’ take good out of thy treasure of goodness, and do good to us, bestow upon us thy own good. 

Here he repeats the two elements: take away iniquity and do good. This acts as an inclusio in the final plea and then as a introduction into the next section of the sermon:

First, ‘take away our iniquities,’ 

and then take good out of thy bounty, ‘and do good to us.’ 

Whence we see—

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

† See note b, vol. I. p. 289.—G.

Richard Sibbes, The Returning Backslider 2.1

08 Thursday Apr 2021

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Take with you words, and turn to the Lord; say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips.—Hos. 14:2.

I.         Introduction

Sibbes begins with a general statement concerning the character of God. This general proposition will be explained in the particular development of this sermon. The sermon itself will end with the assurance that this particular proposition is true:

As we lost ourselves in the first Adam, so the mercy of God, in the covenant of grace, found out a way to restore us again by the ‘second Adam,’ 1 Cor. 15:47, Jesus Christ, in whom all the promises are ‘yea and amen; yesterday and to-day, and the same for ever,’ Heb. 13:8.

And as the wisdom of God did freely find out this way at first, comforting our first parents with it in paradise; so this bowels of incomprehensible love of his hath so gone on from time [to time, repeatedly] in all ages of the church, comforting and raising up the dejected spirits of his church, from time to time, and awakening them out of their drowsiness and sleepy condition. 

The argument runs as follows: When Adam sinned, God makes the promise of the one who will crush the Serpent’s head, the first gospel, in Genesis 3:15. And as God came and gave hope to humanity at this first act of sin, so has God in various other times come to those who were seemingly furthest away grace only to encourage their repentance:

And many times, the greater sinners he dealt with, the greater mercies and tender bowels of compassion were opened unto them, in many sweet and gracious promises tendering forgiveness, and inviting to repentance; as here in this chapter, and whole prophecy, is shewed.

This brings us to the particular instance quoted in Hosea. The prophet was calling upon the wicked Ephraim to come to repentance:

What tribe so wicked, so full of idolatry and rebellion, as Ephraim? and yet here Ephraim and Israel are taught a lesson of repentance. As the tender nurse feeds her child, and puts meat in its mouth, so here the Lord puts words in the mouth of this rebellious people.

II.       The Elements of the Command

‘Take with you words, and turn unto the Lord.’

A.        Objection:

Having set forth the commandment of God, Sibbes addresses an objection. This objection is a common objection to prayer at all: Certainly we cannot be giving God information by means of prayer. Why then pray? The answer, in the very least, is we need the act of prayer for our own good. Prayer is then a means of grace for us – not a means of imparting information to God. 

Obj. What need God words, he knows our hearts before we speak unto him?

Ans. It is true: God needs no words, but we do, to stir up our hearts and affections; and because he will have us take shame unto ourselves, having given us our tongues as an instrument of glorifying him, he will have our ‘glory,’ Ps. 16:9;57:8, used in our petitions and thanksgivings. 

And therefore, in regard of ourselves, he will, as was said, have us take words unto ourselves, for exciting of the graces of God in us by words, blowing up of the affections, and for manifestation of the hidden man of the heart. God will be glorified by the outward, as well as by the inward man.

There is an interesting point in this last sentence, “manifestation of the hidden man of the heart.” Here is authenticity: but it is different than our post-Rousseau authenticity. Rather than starting with whatever is my current emotional state and then confirming that emotional state as my “authentic” self; Sibbes turns it around. The authenticate self, is the inner man of 2 Cor. 4:16: the self which is being renewed in knowledge after the image of its creator. Col. 3:10. The “old self” of Romans 6, Colossians 3, and Ephesians 4 is the “us” without the renewing work of the Spirit. We are in the process of being renewed (Rom. 12:1-2). Our authenticate self is not the manner of living according to this age: and yet that is often the nature of our immediate response: our renewal being always incomplete in this world. Our authenticity is not the “former manner of life … corrupt through deceitful desires” (Eph. 4:22). What I am saying is that Rousseau “authenticate self” is the precise opposite of the manifestation of the inner man called for by Sibbes. And so, rather than our immediate response being an indication of our authenticity, it is our formed/reformed self made by prayer that is our true authentic self.

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.

Edward Taylor, Meditation 26, My Noble Lord

19 Thursday Sep 2019

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Edward Taylor Meditation 26

Reference, Acts 5:31

31 God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.

My noble Lord, thy nothing servant I

Am for thy sake out with my heart, that holds,

So little love for such a Lord: I cry

How should I be but angry thus to see

My heart so hidebound in her acts to thee?

 

Thou art a golden theme; but I am lean

A leaden orator upon the same.

Thy golden web excels my dozie beam

Whose linsy-wolsy loom deserves thy blame.

It’s all defiled, unbiased too by sin:

An hearty wish for thee’s scarce shot therein.

 

It pities me who pity cannot show

That such a worthy theme abused should be.

I am undone, unless thy pardons do

Undo my sin I did, undoing me.

My sins are great, and grievous ones, therefore

Carbuncle mountains can’t wipe out their score.

 

But thou, my Lord, does a free pardon bring.

Thou giv’st forgiveness: yet my heart through sin,

Hath naught but naught to file thy gift  up in.

An hurden haump doth chafe a silken skin.

Although I pardons beg, I scare can see,

When thou giv’st pardons, I give praise to thee.

 

O bad at best! What am I then at worst?

I want a pardon, and when pardon’d, want

A thankful heart: both which thou dost disbursed.

Giv’st both, or neither: for which Lord I pant.

Two such good things at once! Methinks I could

Avenge my heart, lest it should neither hold.

 

Lord tap mine eyes, seeing such grace in thee

So little doth affect my graceless soul.

And take my tears in lieu of thanks of me,

New make my heart: then take it for thy toll.

Thy pardons then will make my heart to sing

It Mictham-David: with sweet joy within.

 

 

The first stanza:

My noble Lord, thy nothing servant I

Am for thy sake out with my heart, that holds,

So little love for such a Lord: I cry

How should I be but angry thus to see

My heart so hidebound in her acts to thee?

Taylor meditates upon the proposition that Jesus has been exalted to give repentance and forgiveness of sins. The exaltation of Jesus comes upon the death and resurrection of Jesus, which comes upon the Incarnation of the Son of God. The reference to Acts comes from a sermon by Peter. The preceding verse in this sermon reads: “The God of our fathers raised Jesus, whom you killed by hanging him on a tree.”Acts 5:30 (ESV)

He begins with the contrast between Jesus – My Noble Lord; and himself, thy nothing servant. He condemns himself seeing himself so little moved when contemplating such a matter.  This condemnation for not responding appropriate to the knowledge of God’s love in Christ, is the primary concern of the poem. It is a bit of self-examination and self-rebuke, and thereon, a plea for pardon.

He prays for a heart that will weep that it cares so little for the goodness of God, and that such weeping will be received in sincere repentance. And then, having been forgiven anew for his sinful lack of a proper response to God’s goodness will become a present basis for rejoicing.

We see here, that those within the Puritan tradition placed a great emphasis not just upon intellectual apprehension but also upon due affections, that is, emotions and desires. As would be written by Jonathan Edwards in the next generation after Taylor:

True religion, in great part, consists in holy affections.

Jonathan Edwards, Religious Affections, ed. John E. Smith and Harry S. Stout, Revised edition., vol. 2, The Works of Jonathan Edwards (New Haven: Yale University Press, 2009), 95.

In line two, the accent must fall heavily upon the word “out”; it is an imperative:

Am for thy sake OUT with my heart, that holds,

Remove a heart that holds so little love.

Hidebound: this is an especially useful adjective to describe a heart which cannot fill with the expansive joy and love fit for the occasion. The flesh and skin have closed about his heart and it cannot swell with joy.

Second Stanza:

 Thou art a golden theme; but I am lean

A leaden orator upon the same.

Thy golden web excels my dozy beam

Whose linsy-wolsy loom deserves thy blame.

It’s all defiled, unbiased too by sin:

An hearty wish for thee’s scarce shot therein.

The word “lean” picks up the image of “hidebound” which originally referred to cattle whose skin had grown taunt over a famished body.

God is gold; I am lead. Gold is celestial; lead is dull and earth-bound. He cannot speak in a manner fit.

He then turns abruptly to the imagery of weaving.

The cloth to be woven is a “golden web”. However, the poem’s “loom deserves thy blame” – condemnation.

The beam of the loom is dozy (slow, stupid).

“Linsey-woolsey” was originally referred to a textile made of linen and wool. But it was used figuratively to refer to something as being confused or nonsensical. The poet’s loom – his poem – is all confused and not fit for the beautiful garment which should be produced.

Sin has infected the process and thus the poem won’t go correctly.

This is critical consideration in the poet’s argument. Sin is not merely some particular bad act; sin is also a disease, a corruption of his entire frame. He is not a man who occasionally sins. He is a man who is constantly affected by sin. The sin is so pervasive that it affects his ability to even express the appropriate emotions.

To make this seem not so strange, consider a circumstance where someone witnesses a great horror or tragedy and yet does not respond with appropriate emotions. They laugh at seeing a death; they feel no compassion at seeing great suffering. We consider such people to be “wrong.”

Taylor is saying: this theme is far greater than any other theme I could consider. This should bring me to soaring notes of golden joy. But sin has obscured my ability. Indeed, it is a sin for me to not even care rightly about this.

Third Stanza:

It pities me who pity cannot show

That such a worthy theme abused should be.

I am undone, unless thy pardons do

Undo my sin I did, undoing me.

My sins are great, and grievous ones, therefore

Carbuncle mountains can’t wipe out their score.

I need pity in my state; and yet, ironically, I do not express the right pity over such a thought, that Christ had died for me. I need pity from you God, because I am in sin that I do not have a heart which expresses pity as I should. Note in the first line that “pity” carries the accent, which throws great emphasis on the word:

it PITies ME WHO PITy cannot SHOW

I need pity, and in danger of judgment “I am undone”.

Here, the irony intensifies: Taylor begins to mediate upon the forgiveness of Christ. He see that he does not have the proper affections when considering the subject. He thus falls into new sin when contemplating the forgiveness of his sins, which necessitates the need for forgiveness again:

   Unless thy pardons do

Undo my sin I did

A carbuncle mountain would be an entire mountain of ruby. (See, e.g, Hawthorne, “The Great Carbuncle”; Fitzgeard, “A Diamond as Big as the Ritz.”) My sin is so great that nothing in creation can answer for their debt.

 

Fourth Stanza 

But thou, my Lord, does a free pardon bring.

Thou giv’st forgiveness: yet my heart through sin,

Hath naught but naught to file thy gift up in.

An hurden haump doth chafe a silken skin.

Although I pardons beg, I scare can see,

When thou giv’st pardons, I give praise to thee.

 The trouble becomes more acute because even though God does give forgiveness, the poet’s heart is not fit to receive forgiveness. He is a “nothing servant” with a “heart through sin, /Hath naught but naught”.

I was unable to find any use of the phrase “hurden haump” except in this poem. What we do know from context, it must be something which would ruin in the finest of things (silk would be extraordinary expensive and rare).

Finally, even though he is begging for pardon, he realizes his heart will still lack the praise which is due or the pardon received.

Fifth Stanza:

O bad at best! What am I then at worst?

I want a pardon, and when pardon’d, want

A thankful heart: both which thou dost disbursed.

Giv’st both, or neither: for which Lord I pant.

Two such good things at once! Methinks I could

Avenge my heart, lest it should neither hold.

At best, when contemplating this theme, I am “bad”. But what if I am at my worst? First, I want – lack – a pardon. I need a pardon. And then upon receiving the pardon I need, I “want” – lack – a heart which will express the thankfulness due. I can only have a thankful heart, if you God give it to me. Therefore, he prays for both a pardon for his sin and a heart which will express the proper thankfulness in response to the forgiveness.

But if his heart will not hold such pardon and joy, he will “avenge” himself upon it:

Methinks I could

Avenge my heart, lest it should neither hold.

 

Sixth Stanza:

Lord tap mine eyes, seeing such grace in thee

So little doth affect my graceless soul.

And take my tears in lieu of thanks of me,

New make my heart: then take it for thy toll.

Thy pardons then will make my heart to sing

It Mictham-David: with sweet joy within.

 

He end with a call to weep for his sin:

Lord tap mine eyes, seeing such grace in thee

So little doth affect my graceless soul.

“Tap mine eyes”, put a tap in my eyes to drain the tears in repentance for my sin.  This theme was taken up by Edwards (although I don’t have any knowledge that Edwards had ever seen Taylor’s poems; however, Taylor knew Edward’s father, thus there is a basis to see a continuity of thought):

 

True contrition may be known by the principle it arises from, and the effect it produces in the heart:

By the principle it arises from, and that is love to God and the Lord Jesus Christ. The sinner, thinking of the merciful nature of God, thinking of his great compassion and pity manifested to men, he sees that God is really exceeding merciful and compassionate. He wonders that God should so condescend to the children of men. He sees that really and truly God has shown an unparalleled goodness and a most sweet, condescending compassion in that act of sending his Son into the world. He admires the goodness of God herein; he wonders that so great and glorious a God should be so full of pity and compassion. What, the King of the Universe, the Infinite God, the Eternal Jehovah pity man at this rate?

Such thoughts as these make him to love God, and think him most excellent and lovely, that ever he should be so full of mercy and pity, that ever he should be so exceeding gracious; that ever so great a God, that has been so much affronted by proud worms, should be so full of goodness and astonishing clemency as to take pity on them, instead of punishing them, especially when he considers that he is one of those wretched rebels whom He so pitied. This makes him to love this so good God above all things in the world; his very soul is all drawn out: how doth it melt with such thoughts, how doth it flow in streams of love!

And then when he reflects on his sin, as [on] his vileness, on his disobedience to this so lovely God, his proud and contemptuous behavior towards him, how he dishonored him by his unreasonable, most ungrateful disobedience—that ever he should be so ungrateful and so vile: then what sorrow, what grief, what deep contrition follows! How doth he loathe himself; how is [he] angry with himself! See the motions that the penitent feels at this time excellently represented by the Apostle: 2 Cor. 7:11, “For behold this same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge!”

I do not say that a true penitent’s thoughts always run exactly in this order, but I say that they are of this nature, and do arise from this principle.

Jonathan Edwards, “True Repentance Required,” in Sermons and Discourses, 1720–1723, ed. Wilson H. Kimnach and Harry S. Stout, vol. 10, The Works of Jonathan Edwards (New Haven; London: Yale University Press, 1992), 513–514.

He then proposes a solution to his trouble:

And take my tears in lieu of thanks of me,

New make my heart: then take it for thy toll.

First, God, take my tears of repentance, since I have not shown the joy which I should. Renew my heart:

Psalm 51:10–12 (ESV)

10          Create in me a clean heart, O God,

and renew a right spirit within me.

11          Cast me not away from your presence,

and take not your Holy Spirit from me.

12          Restore to me the joy of your salvation,

and uphold me with a willing spirit.

 

Then, when I have wept for my sins, I will rejoice in my present forgiveness:

Observe, gospel-tears are not lost, they are seeds of comfort; while the penitent doth pour out tears, God pours in joy; if thou wouldst be cheerful, saith Chrysostom, be sad: Psal. 126:5. ‘They that sow in tears shall reap in joy.’ It was the end of Christ’s anointing and coming into the world, that he might comfort them that mourn, Isa. 61:3. Christ had the oil of gladness poured on him, as Chrysostom saith, that he might pour it on the mourner; well then might the apostle call it ‘a repentance not to be repented of, 2 Cor. 7:10. A man’s drunkenness is to be repented of, his uncleanness is to be repented of; but his repentance is never to be repented of, because it is the inlet of joy: ‘Blessed are they that mourn, for they shall be comforted.’ Here is sweet fruit from a bitter stock: Christ caused the earthen vessels to be filled with water, and then turned the water into wine, John 2:9. So when the eye, that earthen vessel, hath been filled with water brim full, then Christ will turn the water of tears into the wine of joy. Holy mourning, saith St. Basil, is the seed out of which the flowers of eternal joy doth grow.

Thomas Watson, “Discourses upon Christ’s Sermon on the Mount,” in Discourses on Important and Interesting Subjects, Being the Select Works of the Rev. Thomas Watson, vol. 2 (Edinburgh; Glasgow: Blackie, Fullarton, & Co.; A. Fullarton & Co., 1829), 123–124.

A Michtam (or Miktam) is a title, probably a musical notation, in certain Psalms of David.

 

Two Sermons by John Howe, Romans 6:13; A thoughtful assent

13 Wednesday Mar 2019

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Continued from this post

The second, third and fourth elements of such yielding concerning the degree of intellectual assent which must be given in any true yielding: deliberation, judgment and “fulness of consent”.

Deliberation: 

It must be done with great deliberation; not as the mere effect of a sudden fright. What is done in a rash haste, may be as soon undone. Leisurely consider, and take the whole compass of the case; weigh with yourselves the mentioned grounds upon which you are to yield yourselves, and the ends you are to do it for, that things may be set right between him and you, that you may return into your own natural place and station, that you may be again stated in that subordination to your sovereign Lord which fitly belongs to you; that he may have his right which he claims, and you the mercy which you need. Here is place for much consideration.

John Howe, The Works of the Reverend John Howe, vol. 1 (London: William Tegg and Co., 1848), 397.  A point noted previously, Howe’s call to repentance is not the purely emotional call of a “revivalist” or “evangelist”: you are pressed to come (and he will press); but you are not called without due consideration.  In speaking like this, Howe has the model of the Lord:

28 For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? 29 Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, 30 saying, ‘This man began to build and was not able to finish.’ 31 Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? 32 And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace. 33 So therefore, any one of you who does not renounce all that he has cannot be my disciple.

Luke 14:28–33 (ESV).

Judgment: One must consider the case until he has reached a conclusion, a judgment. God calls you to yield; consider the matter carefully and do not come or depart until you have reached a judgment. Howe cites to:

14 For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; 15 and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.

2 Corinthians 5:14–15(ESV). The word for concluded is the verb krinein, to pass judgment upon. The yielding there to the control of Christ is the result a judgment.

Fulness of consent: At this point Howe speaks of making a deliberate covenant with God. The idea here is taken from the law. A contract is formed by a “meeting of the minds”. One cannot accidentally form a contract (or at least that is the ideal!).  You know what you are doing and “hereby a covenant is struck between God and you.” It is not idle movement, it is not “thinking about it.” The yielding sought by Romans 6:13 is an understanding consent to the call of God.

In the next, we will come to the affections and attitudes which must characterize the one who yields to God. In the end, we will see that Howe is setting out the elements of true faith: head, heart, hands (if you will).

The Spiritual Chymist, Meditation LX

29 Tuesday May 2018

Posted by in Uncategorized, William Spurstowe, William Spurstowe

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Upon the Nature Heat, and the Radical Moisture

There is a regiment of health in the soul, as well as in the body; in the inward man, as well as the outward man; they both being subjects incident to distempers, and that from a defect, or excess in those qualities which which when regulated are the principle and the basis of life and strength. [This paragraph relies upon an understanding of medicine going back to the Greeks.]

What preserves and maintains natural life but the just temperament of the radical moistures and the innate heat? And again endangers and destroys it, but the heart devouring moisture, or the moisture impairing the heat? When either of these prevail against each other, diseases do suddenly follow. 

And is it not thus in the soul and inward man? In it those two signature graces of faith and repentance do keep up and cherish the spiritual life of the Christian: faith being like the calor innatus, the natural heat; and repentance like humidum radicale, the radical moisture.  If then any by believing should exercise repentance less or in repenting should lessen their belief, they would soon fall into one of these most dangers extremes: either to be swallowed up in sorrow and despair; or else to puffed up in security and presumption.

Is it not then matter of complaint that these two evangelical duties (as some divines have called them), which in the practice of Christians should never be separated, should be looked upon by many to oppose — rather than to promote each other in their operations. Some out of weakness cannot apprehend what consistency there can be between faith and repentance, whose effects seem to be contrary: the one working peace and joy, the other trouble and sorrow; the one, confidence, the other fear; the one shame, the other boldness. 

Now such as these, when touched with a sense of their sin, judge it their duty rather to mourn than to believe; and to feel the bitterness of sin, than to taste the sweetness of the promise, and put away comfort from them, lest it should check and abate the overflowings of their sorrow. 

Others again, whether our of heedlessness or willfulness, I will not determine what they behold the fulness of grace, in the blotting out of sin, the freeness of grace in the healing of backsliding, they see so little necessity of repentance as they think it below (as they speak) a gospel spirit to be troubled for that which Christ has satisfied for). It is not repentance that they should now exercise, but rather; sorrow  seems interpretively to be a jealousy of the truth of God’s promise in forgiving and of the sufficiency of Christ’s discharge, who was the surety, who has  not left one single mite of debt for believers to pay. Sorrow therefore seems to them unseasonable, as it would be for a prisoner to mourn, when the prison door is opened and himself set free from debt and bondage.

Thus this pair of graces and duties, concerning which I may say, as God did of Adam, it is not good that either of them should be alone [Gen. 2:18, said of Adam needing a wife]; are yet divided often times in practice, though indissolubly linked together in the precept. Fain would I therefore evidence to the weak the concord that these two graces, in respect of comfort, and to willful necessity of them both, in order unto pardon.

Unto the weak therefore I say, that the agreement between faith and repentance does no lie in the immediate impressions which they make upon the soul, which are in some respects opposite to each other; but in the principle from which they arise, which is the same, the grace of Christ; and in the end, which is the same salvation of man, in habitude and subordination that they have one to another: for repentance’s never more kindly than when it disposes us to exercise and actings of faith: whose joy, peace and serenity of heart are as gold which is best laid upon sad and dark colors; or as the polished diamond that receives an addition of luster from the watering of it. God’s promise is that the believing Jes who look upon Christ by an eye of faith shall be also great mourners, They shall mourn for him as one mourenth for his only son, and shall be in bitterness for him as one that is in the bitterness for his first-born.  [Zech. 12:10]

Unto the careless or willful I also say, that God never forgives sin but where also he gives a penitent and relenting heart; so that though faith has a peculiar nature in receiving of pardon, applying it by way of instrument which no other grace does; yet repentance is the express formal qualification that fits for pardon, not by way of causality or merit, but by way of means as well as command, which arises from a con decency both to God himself, who is a holy God; and to the nature of mercy, which is the taking and removing of sin away. 

Never dream then of such free grace or gospel-mercy as does supersede a broken and contrite heart, or take off the necessity of sorrowing for sin. For Christ did never undertake to satisfy God’s wrath in an absolute and illimited [unlimited] manner, but in a well ordered and meet [fitting] way, viz., [that is] the way of faith and repentance. How else should we ever come to taste the bitterness of sin or the sweetness of grace? How to prize and esteem the physician if not sensible of our disease? How to adore the love of Christ, who redeemed us from the curse of the law, by being made a curse for us, if not burdened with the weight of our iniquities? 

Yea, how should we ever give God the glory of his justice in acknowledging ourselves worthy of death, if we do not in a way of repentance judge ourselves, as the apostle bids us? [1 Cor. 11:31] Was not this that David did in that solemn confusion of his in which he cries out, Against thee, thee only have I sinned, had done this evil in thy sight; that thou might be justified when thou speakest and clear when thou judgest. [Ps. 51:4]

Can I therefore wish a better wish to such who are insensible to their sins, that Bernard did, to him whom he thought no heedful enough about the judgments of God, who writing to him, instead of the common salutation, much health, wrote, much fear: that so, their confidence may have an ally of trembling?

Sure I am that it is a mercy that I had need to pray for on my own behalf, and I do, 

Lord, make it my request

That my faith for the pardon of sin

May be accompanied with my sorrow for sin; 

And that I may have a weeping eye, as well as a believing heart,

That I may mourn for the evil that I have done against my Savior

As well as rejoice in the fulness of the mercy the he has showed to me

In a Glorious salvation.

“We want something inherent in ourselves to comfort and encourage us”

03 Thursday May 2018

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These sermons on Hosea by Samuel Eyles Pierce, published in 1822 are remarkable for their encouragement gospel grace. Here is a bit from the first sermon on Hosea 14:1, “O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity.” The sermon ends as follows:

It is very delightful to go over the Scriptures in a way of believing, and consider how they most exactly suit all our cases. You and I, men and brethren, need the grace and mercy recorded in them, in our own persons and cases. We are the subjects of sin, and each of us have our personal and particular plague sores and maladies.

We all need continual light and instruction, how to apply to the Lord Jesus Christ, immediately and particularly with our guilt, and that even whilst it is upon our consciences; yet we find an averseness so to act, thereby making more of sin than we do of Christ; and because it makes a great alteration within us, and upon our minds, we conceive it must also on Christ’s.

We cannot think it right to go with a fresh contraction of sin and guilt immediately to the Lord Jesus; but are for praying it away, and getting into a better frame.

We want something inherent in ourselves to comfort and encourage us, notwithstanding the apostle says, If any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins.

And the Lord in our text says to us, as truly as he did to his people of old, Return unto the Lord thy God; for thou hast fallen by thine iniquity. There are seasons, and cases, in which we never needed Christ more, and it may seem to us never so much: let us improve the same by going immediately and directly, in the exercise of faith on the blood and righteousness of Jesus, to Him, and that with all we are and all we have done.

This is the only way for us to be brought into an actual intercourse with Christ, when we are oppressed with our spiritual maladies. Let not the consideration of any thing we have done, or may feel, or be chargeable with, keep us one single moment from Christ. If we cannot say more than Lord save, or I perish, let us be thankful to be enabled thus to cry.

Samuel Eyles Pierce, An Exposition on the Fourteenth Chapter of the Prophet Hosea (London: L. Nichols, 1822), 19–20.

Let us keep our mouths shut

12 Saturday Aug 2017

Posted by in Job, John Calvin, Justification, Uncategorized

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let us realise that we must not come before God to plead our case, for we are all obliged to be condemned without his conducting a long trial against us, and all the more must our sins be compounded, since we think we have many defences and excuses to offer. So, there is no other remedy except acknowledging we are all indebted to him and asking for his pardon and mercy. This is how we must come to God: we must not claim to be righteous or be able to satisfy him; we must acknowledge the sins we have committed and ask him to receive us out of his pure kindness and mercy, and we must not open our mouths to plead our case, for that debate is not ours. That office is in the hands of our Lord Jesus Christ. As for us, let us keep our mouths shut and allow Jesus Christ to be our advocate and intercede for us so that our sins may be buried in this way and we may be absolved instead of condemned. That is the first thing we have to remember. And that is how we will be forever delivered by our Judge, as Paul says: ‘Who will lay anything to the charge of God’s children, since he justifies them?’ (Rom. 8: 33) Who will bring a suit against them, since Jesus Christ has taken their case in hand and wants to plead it? That, I say, is our only refuge, and without it we are lost and have no need to think about approaching God, for we will be struck down by his wrath, as we deserve.

John Calvin. Sermons on Job, Volume 2: Chapters 15-31 (Kindle Locations 7147-7151). The Banner of Truth Trust.

 

Edward Taylor: Mine eyes, Lord, shed no tears but ink

04 Tuesday Jul 2017

Posted by in Edward Taylor, Literature, Uncategorized

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The poet begins with a seemingly impossible scene: a King of unsurpassed glory who blazes like the sun (whose crown a bunch of sunbeams was). Even his throne is made of life (sat on a cushion all of sunshine clear). The palace itself is a mass of precious stones.

Was there a palace of pure gold, all ston’d
And paved with pearls, who gates rich jasper were,
And throne a carbuncle, who King enthroned
Sat on a cushion all of sunshine clear;
Whose crown a bunch of sunbeams was: I should
Prize such as in his favor shrine me would.

Now, if there were such a place, he would desire the honor and fellowship of that king (I should prize such as in his favor shrine me would).

Such a King does exist: Christ the king. The poem is headed with the note that it is a meditation on Ephesians 2:18: “For through him we both have access by one Spirit unto the Father.”

Thy milk white hand, my glorious Lord, doth this:
It opes this gate and me conducts into
This golden palace whose rich pavement is
Of precious stones; and to this king also.
Thus throned and crowned: whose words are ‘bellished all
With brighter beams than e’re the sun let fall.

This stanza continues on with the imagery from the throne room of heaven in Revelation 4 & 5 and the depiction of heaven in chapters 21-22. The Lord gives us access unto this throne. It is interesting in this poem that it is the “words” in particular which are embellished and brighter than the sun.

The words of Christ — whose is the Word of God — are what grants access to this throne. In John 6:48, Peter says that Christ has the words of eternal life. In John 15:3, Jesus says that the disciples are clean because of the word he has spoken. The topic is too big for this discussion, but it is present here.

The poet having recognized the wonder of what has been granted him, turns on himself: He does not prize this honor as he should:

But oh! poor me, thy sluggish servant, I
More blockish than a block, as blockhead, stand.
Though mine affections quick as lightning fly
On toys, they snail-like move to kiss thy hand.
My coal-black doth thy milk-white hand avoid
That would above the Milky Way me guide.

Here he notes the common complaint of all who being to realize the astounding grant of God in Christ: What could be more wonderful than access to God? But, the things which most easily excite my affections are bauble, “toys”. What stupidity to treasure toys when endless beauty and glory can be had for the reception?

His despair now turns to God: Why should this even be? What is the aim of God in letting such a fool access to such wonder?

What aim’st at, Lord? [What do you aim at] that I should be so cross.
My mind is leaden in thy golden shine.
Though all o’re Spirit when this dirty dross
Doth touch it with it smutting leaden lines.
What shall an eagle t’catch a fly thus run?
Or angel dive after a mote inth’sun?

My presence, my words, my hand can only make things dirty (smutting). An eagle wouldn’t chase down a fly. An angel wouldn’t chance dust — why this with me?

And thus, he turns the fire of his poem upon himself: I should be wracked with sorrow and tears at my evil. I can see this is true of me, and yet the tears are missing. I have this knowledge: but not the affections. I should attack myself for this foolishness – but I can’t.

He then hits the point of the poem: All I have for sorrow is this poem (Mine eyes, Lord, shed no tears but ink):

What folly’s this? I fain would take, I think,
Vengeance upon myself. But I confess
I can’t. Mine eyes, Lord, shed no tears but ink.
My hand works, are words, and wordiness.
Earth’s toys wear knots of my affection, nay,
though from thy glorious self they’re stole away.

His heart is set upon the tokens and marks of the world — which are just, at best stolen glory.

Here he poem makes a turn: repentance.

The genius — if you will — of Christianity is that it both shows human beings our poverty and foolishness — our depravity and then it leads us to desire to be free: but we are not freed by our personal effort, but by the gracious work of God.

Conviction is not guilt: Conviction is a sight of sin and movement toward God. The true heart of Christianity is this constant turning away and toward: it is believing the God will receive me:

Oh! that my heart was made thy golden box
Full of affections, and of love divine
Knit all of tassles, and in true-love knots
To garnish o’re this worthy work of thine.
This box and all therein more rich than gold,
In sacred flames, I to thee offer would.

The human heart should be a box to treasure up affections toward God. As Richard Sibbes writes in the Faithful Covenanter:

Examine what affections we have to God: for it is affection that makes a Christian.

Richard Sibbes, The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart, vol. 6 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; W. Robertson, 1863), 10.

With thy rich tissue my poor soul array
And lead me to thy Father’s house above.
Thy grace’s storehouse make my soul I pray.
Thy praise shall then wear tassels of my love.
If thou conduct me in thy Father’s ways
I’ll be the golden trumpet of thy praise.

Make a man who can praise you; transform me (lead me) and dress me in love for you and I’ll praise you. The desire to praise Christ — who is worthy of such praise is the hope of the Christian. This is not a servile praise but honest joy. We praise many lesser things — and our greatest moments of joy are in those moments we praise.

 

John Newton: How to Preach the Doctrines of Grace.3

17 Friday Jun 2016

Posted by in John Newton, Preaching, Repentance, Uncategorized

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III.  The Scriptural Testimony

Having considered the practical effects based upon his observation, Newton looked to the Scripture example:

But, not to insist on this, nor to rest the cause on the authority or examples of men, the best of whom are imperfect and fallible, let us consult the Scriptures, which, as they furnish us with the whole subject-matter of our ministry, so they afford us perfect precepts and patterns for its due and orderly dispensation.

John Newton, Richard Cecil, The Works of the John Newton, vol. 1 (London: Hamilton, Adams & Co., 1824), 175.

A.  Jesus

Jesus is unquestionably the greatest example of how to properly present the “Gospel”.

  1.  Jesus did not “tickle ears”

The Lord Jesus was the great preacher of free grace, “who spake as never man spake;” and his ministry, while it provided relief for the weary and heavy laden, was eminently designed to stain the pride of all human glory. He knew what was in man, and declared, that “none could come unto him, unless drawn and taught of God;” John 6:44–46.

Ibid.

2.  Yet Jesus did call to repentance.

Newton gives three examples of Jesus preaching which some might consider “legalistic” as opposed to “grace”:

John 6:27 (ESV)27 Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.”

John 12:35 (ESV)35 So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going.”

Luke 13:24–27 (ESV)24 “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. 25 When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.’ 26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 27 But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’

These passages show Jesus commanding people indiscriminately to obey the call of God. To these passages, one could easily append others:

Mark 1:14–15 (ESV)14 Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, 15 and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”

This example is especially appropriate, because it calls all to repent in the direct context of proclaiming the “gospel”.

B.  The example of the Apostles

1.No one can fairly accuse the Apostles of having a Pelagian view of human ability

Consider their letters. For example, Paul writes:

Romans 9:16 (ESV) 16 So then it depends not on human will or exertion, but on God, who has mercy.

John writes:

John 1:12–13 (ESV)12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

2.  The Apostles repeatedly called for repentance

There are numerous examples in Acts of an Apostle preaching repentance:

Acts 3:19 (ESV) 19 Repent therefore, and turn back, that your sins may be blotted out,

Newton relies primarily upon the case of Simon Magus. This is a particularly strong example, because Simon Magus was unquestionably an unbeliever at the time Peter calls him to repentance:

Peter’s advice to Simon Magus is very full and express to this point; for though he perceived him to be “in the very gall of bitterness, and in the bond of iniquity,” he exhorted him “to repent, and to pray, if perhaps the thought of his heart might be forgiven.” It may be presumed, that we cannot have stronger evidence that any of our hearers are in a carnal and unconverted state, than Peter had in the case of Simon Magus; and therefore there seems no sufficient reason why we should hesitate to follow the Apostle’s example.

Id at p. 176.