Tag Archives: Repentance

Richard Sibbes, The Backsliding Sinner 3.8

10 Friday Sep 2021

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If these things are true, then what must we do? If this is what is entailed in repentance, then we must consider how far we fall short of repentance. It is interesting that Sibbes does not ask the question, see whether you fall short. Luther says in his famous 95 Theses that the Christian life is all one of repentance. And there was a saying of the Puritans that we must repent of our repentance. 

Use 1. Let us therefore enter into our own souls, and examine ourselves, how far forth we are guilty of this sin, and think we come so far short of repentance. 

He draws out one element of their sin: trust, or boasting in the creature:

For the ten tribes here, the people of God, when they repented, say, ‘Asshur shall not save us; we will not ride upon horses.’ He speaks comparatively, as trusted in. 

Therefore, let us take heed of that boasting, vain-glorious disposition, arising from the supply of the creature. Saith God, ‘Let not the wise man glory in his wisdom; neither let the mighty man glory in his might: let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth this, that I am the Lord, which exercise lovingkindness, judgment, and righteousness in the earth,’ &c., Jer. 9:23, 24.

This is sinful, because our glory is to be elsewhere:

Let a man glory that he knows God in Christ to be his God in the covenant of grace; that he hath the God of all strength, the King of kings and Lord of lords to be his: who hath all other things at his command, who is independent and all-sufficient. 

If a man will boast, let him go out of himself to God, and plant himself there; and for other things, take heed the heart be not lift up with them.

He now delineates why boasting or trust in the creature is sinful:

1. Consider what kind of thing boasting is. It is idolatry, for it sets the creature in the place and room of God.

2. And it is also spiritual adultery, whereby we fix our affections upon the creature, which should be placed on God; as it is in James, ‘Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?’ &c., James 4:4.

These last two explanations of the sinfulness of trusting in the creature draw upon a doctrine known as the “noetic effect” of sin: the way in which sin affects our thoughts and affections and perceptions. 

3. Habakkuk calls it drunkennness, Hab. 2:4, 5, for it makes the soul drunk with sottishness and conceitedness, so as a man in this case is never sober, until God strip him of all.

4. And then again, it puts forth the eye of the soul. It is a kind of white, that mars the sight. When a man looks to Asshur, horses, and to outward strength, where is God all this while? These are so many clouds, that they cannot see God, but altogether pore upon the creature. He sees so much greatness there, that God seems nothing. But when a man sees God in his greatness and almightiness, then the creature is nothing, Job 42:6. But until this be, there is a mist and blindness in the eye of the soul.

When we have identified the defects and limitations of our repentance, and have come to see the extent to which we still rely upon the creature, we must seek a change:

And when we have seen our guiltiness this way (as who of us in this case may not be confounded and ashamed of relying too much on outward helps?), then let us labour to take off our souls from these outward things, whether it be strength abroad or at home. 

We must not think that this reformation will come from our own devices:

Which that we may do, we must labour for that obedience which our Saviour Christ exhorts us unto in self-denial, Mat. 16:24, not to trust to our own devices, policy, or strength, wit, will, or conceits, that this or that may help us, nor anything. 

He makes an observation about the relationship between justification and sanctification: in both we cannot trust in ourselves: 

Make it general; for when conversion is wrought, and the heart is turned to God, it turns from the creature, only using it as subordinate to God. We see, usually, men that exalt themselves in confidence, either of strength, of wit, or whatsoever, they are successless in their issue.

It is a principle with God to thwart the creature who seeks to itself over the Creator:

For God delights to confound them, and go beyond their wit, as we have it, Isa. 30:3. They thought to go beyond God with their policy, they would have help out of Egypt, this and that way. 

What then does this look like? Does this mean that we should neglect any effort of our own? Some sort of “let go and let God” transformation? No. This would be relying upon the creature by ignoring obedience to what God has directed.

Oh, saith the prophet, but for all this, God is wise to see through all your devices; secretly hereby touching them to the quick, as sottish persons, who thought by their shallow brains to go beyond God. You think religious courses, and the obedience God prescribeth to you, to be idle, needless courses; but, notwithstanding, God is wise. He will go beyond you, and catch you in your own craft.

He now proves the point with biblical examples:

 ‘Therefore, the strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt your confusion,’ Isa. 30:3. Thus God loves to scatter Babels fabrics, Gen. 11:8, and holds that are erected in confidence of human strength against him. He delights to catch the wise in their own craft, to beat all down, lay all high imaginations and things flat before him, that no flesh may glory in his sight. There is to this purpose a notable place in Isaiah: ‘Behold, all ye that kindle a fire, that compass yourselves about with sparks,’ Isa. 50:11. For they kindled a fire, and had a light of their own, and would not borrow light from God: ‘Walk in the light of your fire, and in the sparks that ye have kindled.’ But what is the conclusion of all? ‘This shall ye have of mine hand.’ I dare assure you of this, saith the prophet. ‘You shall lie down in sorrow.’ Those that walk by the light and spark of their own fire, this they shall have at God’s hands: ‘they shall lie down in sorrow.’

He cautions against taking the counsel of your age. There is always some sort of “religious” or “spiritual” wisdom which is popular in any time or place. But we are not to trust in these things. Pilgrim’s Progress has a notable picture of this error when the smooth talking Worldly Wiseman misleads Christian and draws him out of the way.

Sibbes comes to an exhortation. There is a school of thought which counsels that such exhortations should always be addressed as “You.” I prefer the method of Sibbes here to use the “we”: Let us. He is not standing above the congregant but alongside. I know these traps and errors so well because I have wrestled with him. Come with me and I will show you through:

Let us therefore take heed of carnal confidence. 

Carnal confidence is an abstraction. To say this and nothing more is to say nothing sensible. The abstraction is fine to introduce an idea, but it must be followed up with something concrete: What does that “carnal confidence” look like in practice?

You have a number who love to sleep in a whole skin, and will be sure to take the safest courses, as they think, not consulting with God, but with ‘flesh and blood.’ It might be instanced in stories of former times, how God hath crossed emperors, and great men in this kind, were it not too tedious. 

In Sibbes’ day there was great and often violent conflict over religious disputes: At this time, one’s religion and one’s political allegiance were not easily separable. The religious disputes had very tangible political consequences. Thus, some would seek to be of no firm religious position so as to avoid any political difficulty. The same would be one now who religious convictions drift with the latest popular conceit. The rapid change in doctrinal statements beginning in the early 20th century would be this same process in modern garb:

But for present instance, you have many who will be of no settled religion. Oh, they cannot tell, there may be a change. Therefore they will be sure to offend neither part. This is their policy, and if they be in place, they will reform nothing. Oh, I shall lay myself open to advantages, and stir up enemies against me. And so they will not trust God, but have carnal devices to turn off all duty whatsoever. It is an ordinary speech, but very true, policy overthrows policy. It is true of carnal policy. 

But to do this is not a way to safety:

When a man goes by carnal rules to be governed by God’s enemy and his own, with his own wit and understanding, which leads him to outward things, this kind of policy overthrows all policy, and outward government at length. Those that walk religiously and by rule, they walk most confidently and securely, as the issue will shew. Therefore, consider that, set God aside, all is but vanity. And that,

First, In regard they do not yield that which we expect they should yield. There is a falsehood in the things. They promise this and that in shows, but when we possess them, they yield it not. As they have no strength indeed, so they deceive.

2. Then, also, there is a mutability in them; for there is nothing in the world but changes. There is a vanity of corruption in them. All things at last come to an end, save God, who is unchangeable.

He will conclude here with the vanity of the creature. This final section is a plea to not trust in the creature, because the creature will disappoint us. The repentance concerned a trust in the creature and not God. In this section, he is pleading with us to avoid the sin in the first place. 

To bring us to this point he uses a combination of logical argument and emotional persuasion. 

3. Then again, besides the intrinsical vanity in all outward things, and whatsoever carnal reason leads unto, they are snares and baits unto us, to draw us away from God, by reason of the vanity of our nature, vainer than the things themselves. 

Consider the sentence just quoted: The danger of the vanity is that it is a “snare and bait.” This sort of language may seem a bit distant from our experience, but physical traps to catch animals. These images would have brought to mind crushed limbs, blood, death.

Therefore take heed of confidence in anything, or else this will be the issue: we shall be worse than the things we trust. 

This is an interesting observation: If I trust in this creature, I will become worse than the creature I have trusted. How can he prove this up?

‘Vanity of vanities, all things are vanity,’ Eccles. 1:1; and man himself is lighter than vanity, saith the psalmist, Ps. 62:9. He that trusts to vanity, is worse than vanity. A man cannot stand on a thing that cannot stand itself,—stare non stante. A man cannot stand on a thing that is mutable and changeable. If he doth, he is vain with the thing. 

The argument here is quite similar to the conclusion of Shakespeare’s Sonnet 94, “Lilies that fester smell far worse than weeds.” A human being who has been corrupted by trusting in a vain creature has become worse than even the creature.

Even as a picture drawn upon ice, as the ice dissolves, so the picture vanisheth away. So it is with all confidence in the creature whatsoever. It is like a picture upon ice, which vanisheth with the things themselves. He that stands upon a slippery thing, slips with the thing he stands on. 

Here again he relies upon a very common experience to prove his point. At this time, Europe was moving into what was know as the “Little Ice Age.” Sibbes readers or hearers would have been intimately acquainted with ice.

He then argues that this proposition is so obvious to all that one does not revelation to know that it is true. It is a point which cannot be avoided:

If there were no word of God against it, yet thus much may be sufficient out of the principles of reason, to shew the folly of trusting to Asshur, and horses, and the like.

He ends with a conclusion and a series of six exhortations in the form of “let us”:

Let this be the end of all, then, touching this carnal confidence: to beware that we do not fasten our affections too much upon any earthly thing, at home or abroad, within or without ourselves. For ‘God will destroy the wisdom of the wise,’ 1 Cor. 1:19. 

First:

Let us take heed, therefore, of all false confidence whatsoever.

Second, 

Let us use all outward helps, yet so as to rely upon God for his blessing in the use of all. And when they all fail, be of Jehoshaphat’s mind: ‘Lord, we know not what to do,’ 2 Chron. 20:12. 

The rationale: 

The creature fails us, our helps fail us; ‘but our eyes are upon thee.’ So when all outward Asshurs, and horses, and helps fail, despair not; for the less help there is in the creature, the more there is in God. As Gideon with his army, when he thought to carry it away with multitudes, God told him there were too many of them to get the victory by, lest Israel should vaunt themselves of their number, and so lessened the army to three hundred, Jud. 7:2; so it is not the means, but the blessing on the means which helps us. If we be never so low, despair not. 

Third,

Let us make God ours, who is all-sufficient and almighty, and then if we were brought a hundred times lower than we are, God will help and raise us. Those who labour not to have God, the Lord of hosts, to go out with their armies, if they had all the Asshurs and horses in the world, all were in vain. It was therefore a good resolution of Moses. Saith he to God, ‘If thy presence go not with us, carry us not hence,’ Exod. 33:15. He would not go one step forward without God. 

This last line if a fine aphorism:

So, if we cannot make God our friend to go out before us, in vain it is to go one step forward. 

Fourth,

Let us therefore double our care in holy duties, renewing our covenant with God, before the decree come out against us. The more religious, the more secure we shall be. If we had all the creatures in the world to help us, what are they but vanity and nothing, if God be our enemy! These things we know well enough for notion; but let us labour to bring them home for use, in these dangerous times abroad. 

Fifth,

Let us begin where we should, that our work may be especially in heaven. 

Sixth

Let us reform our lives, being moderately careful, as Christians should, without tempting God’s providence, using rightly all civil supports and helps seasonably, and to the best advantage; for, as was said, the carelessness herein for defence may prove as dangerous and fatal to a State, as the too much confidence and trust in them.

Richard Sibbes, The Backsliding Sinner, 3.7

04 Saturday Sep 2021

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Sibbes has been arguing that it is ultimately irrational to put our trust in the creature. To this extent, he has been making an objective argument. At this point, he makes an observation of the subjective nature of repentance. The one who is repentant will naturally (if you ) not put trust in the creature.  He argues that means of repentace, the relationship to God has changed and therefore, the relationship to the creature likewise changes.

So we see the second point made good, that these outward things of themselves cannot help. Therefore comes this in the third place:—

Obs. That when God alters and changes and mouldeth anew the heart of a man to repentance, he altereth his confidence in the creature.

A Christian State will not trust in Asshur, nor in horses. It is true both of State and persons. 

The relationship to God changes:

The reason will follow after in the end of the verse, ‘For in thee the fatherless findeth mercy.’ Because, when a man hath once repented, there is a closing between God and him, and he seeth an all-sufficiency in God to satisfy all his desires. Therefore he will use all other things as helps, and as far as it may stand with his favour. 

This new relationship to God causes a new understanding of God:

For he hath Moses’s eye put in him, a new eye to see him that is invisible, Heb. 11:27, to see God in his greatness, and other things in their right estimate as vain things. What is repentance but a change of the mind, when a man comes to be wise and judicious, as indeed repentant men are the only wise men? 

We understand God as constant and able in a manner that the creature cannot be:

Then a man hath an esteem of God to be El-shadai, all-sufficient, and all other things to be as they are, uncertain; that is, they are so today, as that they may be otherwise to-morrow, for that is the nature of the creatures. They are in potentia, in a possibility to be other things than they are. God is alway ‘I am,’ alway the same. There is not so much as a shadow of changing in him. 

This sight of God then leads to a change in the way the creature is understood. Before looking here, consider the matter. The way in which we know and understand a thing depends upon its context. We know things in some sort of relationship. Consider some trinket which bears a sentimental attachment: This trinket was my mother’s and so it is valuable to me. I have never seen this trinket before and so it is worthless to me. The same item has different meaning due to its relationship to us. 

As we know things in their relationship to God and us, our valuation of the thing will change. You could understand repentance as in part a continual revaluation of the creature (and Creator).

Wherefore, when the soul hath attained unto this spiritual eyesight and wisdom, if it be a sinful association with Egypt or Asshur, with this idolater or that, he will not meddle; and as for other helps, he will not use them further than as subordinate means. When a man is converted, he hath not a double, not a divided heart, to trust partly to God and partly to the creature. If God fail him,* he hath Asshur and horses enough, and association with all round about. But a Christian he will use all helps, as they may stand with the favour of God, and are subordinate under him. Now for trial.

By “trial” Sibbes means let us consider this matter in our own lives:

Quest. How shall we know whether we exceed in this confidence in the creature or not?

Sibbes provides two tests: First: We can know that we have placed excess trust in the creature when the creature fails us. Second: How do we think, act, and speak about the relationship to the creature? Are we conscious that this is a means to be used by God and not a means which is effacious in itself?

Sol. 1. We may know it by adventuring on ill courses and causes, thinking to bear them out with Asshur and with horses. But all the mercenary soldiers in the world, and all the horses at home and abroad, what can they do when God is angry? Now, when there is such confidence in these things as for to out-dare God, then there is too much trust in them. That trust will end in confusion, if it be not repented of, for that lifts up the heart in the creature. And as the heathen man observes, ‘God delights to make great little, and little great.’ It is his daily work to ‘cast down mountains, and exalt the valleys,’ Isa. 40:4. Those that are great, and boast in their greatness, as if they would command heaven and earth, God delights to make their greatness little, and at length nothing, and to raise up the day of small things. Therefore the apostle saith, ‘If I rejoice, it shall be in my infirmities,’ 2 Cor. 12:9, in nothing else; for God delights to shew strength in weakness.

2. By security and resting of the soul in meaner things, never seeking to divine and religious helps when we are supplied with those that are outward. For these people, when they trusted to Assyria and Egypt, those false supports and sandy foundations, they were careless of God, and therefore must trust in somewhat else. Wherefore, if we see a man secure and careless, certainly he trusts too much to uncertain riches, to Asshur, to Egypt, to friends, or to outward helps. His security bewrays that. 

He restates this test in a positive manner. What would it look like to use the creature in the proper manner?

If a man trust God in the use of the means, his care will be to keep God his friend by repentance and daily exercises of religion, by making conscience of his duty. But if he trust the means and not God, he will be careless and weak in good duties, dull and slow, and, out of the atheism of his heart, cry, Tush! if God do not help me, I shall have help from friends abroad, and be supported with this and that at home, horses and the like, and shall be well.

* That is, the ‘double-minded’ man.—G.

Richard Sibbes, The Backsliding Sinner 3.4

27 Friday Aug 2021

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(The previous post on these sermons may be found here)

Thus much in general, which things premised, I come to the forenamed particulars. 

First,

Doct. That naturally we are apt and prone to confidence in outward helps and present things.

He develops this point using a conception from Augustine, that with the Fall the love of humanity turns inward and away from God. It creates a defect in the functioning of the creature. This is an idea which even more importantly derives from Paul, particularly Romans 1, particularly 1:25, “they worshipped and served the creature rather than the Creator.” If you couple that with 2 Cor. 3:18, you can see that proper functioning of the human creature takes place when the creature is rightfully reflecting the Creator. In Col. 3:10 Paul writes that we are “being renewed in knowledge after the image of its creator.” This is the “new self”.

This came to our nature from the first fall. 

What was the most basic event of the Fall?

What was our fall at first? A turning from the all-sufficient, unchangeable God, to the creature. 

Thus, sin is relational:

If I should describe sin, it is nothing but a turning from God to one creature or other. When we find not contentment and sufficiency in one creature, we run to another. 

The proposition is then illustrated by something familiar to all. A note on the illustration, the point is not to demonstrate the preacher’s brilliance, but to make it easier for the listener to grasp and retain the abstract principle:

As the bird flies from one tree and bough to another, so we seek variety of contentments from one thing to another. Such is the pravity of our nature since the fall. This is a fundamental conclusion. 

He here provides some evidence: we must have external support to function correctly. He considers the matter at a “psychological” proposition. He states and elaborates the proposition, then provides a brief illustration. The illustration is common and easy to understand. Remember the hearer of a sermon does not have the ability to re-wind or underscore or ponder during the sermon:

Man naturally will, and must, have somewhat to rely on. The soul must have a bottom, a foundation to rest on, either such as the world affords, or a better. Weak things must have their supports. As we see, the vine being a weak thing, is commonly supported by the elm, or the like supply. 

He then reiterates the evidentiary argument, but this time he substitutes “soul” for “man” and explains the same state as a “spiritual” matter (rather than a bare “psychological”) proposition:

So is it with the soul since the fall. Because it is weak, and cannot uphold nor satisfy itself with itself, therefore it looks out of itself. Look to God it cannot, till it be in the state of grace; for being his enemy, it loves not to look to him or his ways, or have dealing with him. 

He has stated the proposition, provided some evidence for the proposition and then concludes:

Therefore it looks unto the creature, that next hand unto itself. This being naturally since the fall, that what we had in God before when we stood, we now labour to have in the creature.

Having established the observation, then gives the reason why such takes place. The first “reason” is given briefly because it is primarily a summary of above. 

Reason 1. Because, as was said, having lost communion with God, somewhat we must have to stay the soul.

The second “reason” brings in a new element: the ability of Satan to deceive. This is an interesting explanation, he puts Satan’s work at the level of “fancy.” By “fancy” he means something like “imagination”. The basic understanding of the psychology here is that something is observed and recognized. Next, the fancy operates upon the thing seen to provide understanding of it. We see things, and then the fancy, which has been influenced, will mis-value the thing seen. This is not a passive process of being solely acted upon, because this “spirit of error join[s] with our own spirit[], and with the deceit of our nature[]”.

2. Secondly, Because Satan joins with our sense and fancy, by which we are naturally prone to live, esteeming of things not by faith and by deeper grounds, but by fancy. Now, fancy having communion with sense, what it discovers and presents for good and great, fancy makes it greater. And the devil, above all, having communion with that faculty of fancy, and so a spirit of error being mixed therewith, to make our fancy think the riches of the world to be the only riches; the greatness and goodness of the creature to be the only greatness and goodness; and the strength thereof the only strength. This spirit of error joining with our own spirits, and with the deceit of our natures, makes us set a higher value on the creature, enlargeth and enrageth the fancy, making it spiritually drunk, so as to conceive amiss of things.

What then do we do with this information? When we are injured by reliance upon the creature, it is a good gift of God: we are being taught that we are trusting in the wrong things (the creature) rather than the Creator.

Use. Briefly for use hereof, it being but a directing point to others. Let us take notice of our corruption herein, and be humbled for it; taking in good part those afflictions and crosses which God sends us, to convince and let us see that there is no such thing in the creature as we imagined; because naturally, we are desperately given to think that there is somewhat more therein than there is. Now affliction helps this sickness of fancy, embittering unto us all confidence in the creature. Therefore it is a happy and a blessed thing to be crossed in that which we over-value, as these Israelites here did the Assyrians and the Egyptians: for being enemies, they trusted in a ‘broken reed,’ 2 Kings 18:21, as we shall see further in the second point.

Richard Sibbes, The Backsliding Sinner, 3.3

13 Friday Aug 2021

Posted by in Hosea, Repentance, Richard Sibbes

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The previous post on this work is found here:

At this point, Sibbes makes two general observations about the nature of repentance itself. The first is that repentance takes place within the whole of our relationship to God: If we are truly repentant, that will be reflected by the expression of prayer and praise toward. And, conversely, if we do not repent and yet seek to enter into this intimate relationship with God, our prayer and praise will be not accepted. Second, he stress the particularness of repentance. 

But, to make way to these things, we must first observe two things for a preparative.

Doctrine. First, That reformation of life must be joined with prayer and praise. 

There was prayer before, and a promise of praise; but, as here, there must be joined reformation of their sin. 

This observation comes from the text of the passage. Hosea 14:1 contains the command to repent. Verse 2 provides, 

Take with you words and return to the LORD;

Say to him, Take away all iniquity

Accept what is good,

And we will pay with bulls the vows of our lips.

Verse 3 containes the details of the repentance (which will be discussed, below). Notice something here about the nature of his exegesis: He is not merely looking at the text of the passage and saying, this means this. He is thinking about the context of the passage: not merely to understand the words, but to understand the reason why these matters are placed together. The passage does not expressly state the doctrine proposed by Sibbes. But, by thinking carefully about the passage, Sibbes has seen what the passage does: It contains a command, but it also provides a model. 

And, so that his understanding does not become fanciful, he is able to anchor individual elements of the chain with other passages which are explicit about the relationship:

That it must be so, it appears, first, for prayer. It is said, ‘If I regard iniquity in my heart, the Lord will not hear my prayer,’ Ps. 66:18. And for praise, ‘The very sacrifice of the wicked (who reforms not his ways) is abominable,’ Prov. 15:8. So that, without reformation, prayer and praise is to no purpose. 

Therefore, it is brought here after a promise of praise. Lord, as we mean to praise thee, so we intend a thorough reformation of former sins, whereof we were guilty. We will renounce Asshur, and confidence in horses, idols, and the like. 

Notice how he does not delay application to the end of the sermon, but makes the application in his exegesis. Moreover, note the tone of the application: it is not bare command, but rather it is exhortation “let us.”

Therefore, let us, when we come to God with prayer and praise, think also of reforming what is amiss. Out with Achan, Josh. 7:19. If there be any dead fly, Eccles. 10:1, or Achan uncast out, prayer and praise is in vain. 

Achan coveted gold and sinned against God’s explicit command. Eccl. 10:1 is the source of the proverbial “fly in the ointment.” Our prayer or praised mixed with unrepentant sin is nauseous. He then proves this point by citing to two other passages which are consistent with his observation:

‘Will you steal, lie, commit adultery, swear falsely, and come and stand before me,’ saith the Lord, by the prophet Jeremiah, Jer. 7:9. Will you offer to pray to me, and praise me, living in these and these sins? No; God will abhor both that prayer and praise, where there is no reformation. ‘What hast thou to do to take my name in thy mouth, since thou hatest to be reformed, and hast cast my words behind thee, saith God,’ Ps. 50:16, where he pleads with the hypocrite for this audacious boldness in severing things conjoined by God. 

He returns to the original point in much the manner of a recapitulation which restates the original them but also makes use of the “development”.

Therefore, as we would not have our prayers turned back from heaven, which should bring a blessing upon all other things else: as we would not have our sacrifices abominable to God, labour to reform what is amiss, amend all, or else never think our lip-labour will prove anything but a lost labour without this reformation.

Here he makes an observation about the nature of repentance: In this he makes an interesting psychological observation. It is a common that you must repent of all sin. Sibbes unpacks what is so easily done: to reserve one sin:

A second thing, which I observe in general, before I come to the particulars, is,

Doctrine. That true repentance is, of the particular sin which we are most addicted to, and most guilty of.

The “particular” sin he takes directly from the text. If time permitted, we could tie these particular sins to their development throughout the Scripture. What strikes me at this moment is the degree to which these particular sins could be charged against contemporary Christians in N.A. There is an excessive trust in and reliance upon political means, various forms of power (on right and left). There is a commensurate lack of trust in the power of “normal means of grace,” the providence of God, the wisdom of God to the point that politics and power become idolatrous (and the idols were seen as means to obtain and expend supernatural power, which is often the way in which we view God as a charging station for our political position). 

The particular sin of this people, whom God so instructs here, was their confidence in Assyria, horses, and idols. 

Note the connection between the particular and the many (note also the structure of this paragraph proposition and illustration/application:

Now therefore repenting, they repent of the particular, main sins they were most guilty of; which being stricken down, all the lesser will be easy to conquer. As when Goliath himself was stricken down, all the host of the Philistines ran away, 1 Sam. 17:51. So when Goliath shall be slain in us, the reigning, ruling, domineering sin, the rest will easily be conquered.

Here, he develops the application of repenting of the particular:

Use. Therefore let us make an use of examination and trial of our repentance.

Stop and ask yourself, am I truly repentant of the particular sin(s) which most beset me? “If it be sound”: if you are truly repentant for the particular;

 If it be sound, it draws with it a reformation; as in general, so especially of our particular sins. As those confess and say, ‘Above all other things we have sinned in this, in asking a king,’ 1 Sam. 12:8. We were naught, and had offended God many ways before; but herein we have been exceeding sinful, in seeking another governor, being weary of God’s gracious government over us. 

True repentance of the particular sin will bring about a general reformation of the soul before God.  He now makes this point with a precise description and then an illustration:

So a gracious heart will say, I have been a wretch in all other things, but in this and that sin above all other. Thus it was with the woman of Samaria, when she was put in mind by Christ of her particular grand sin, that she had been a light woman, and had had many husbands, he whom she lived with now not being her husband, John 4:18. This discovery, when Christ touched the galled part, did so work upon her conscience that it occasioned a general repentance of all her other sins whatsoever. 

This exposing to us our particular sin is a great part of the work which the Spirit does when he brings conviction:

And, indeed, sound repentance of one main sin will draw with it all the rest. And, for the most part, when God brings any man home to him, he so carries our repentance, that, discovering unto us our sinfulness, he especially shews us our Delilah, Isaac, Herodias, our particular sin; which being cast out, we prevail easily against the rest. 

Repentance can actually be a dodge and a cover for sin: If X is my great sin, I will happily repent of Y that I may retain X.

As the charge was given by the king of Aram against Ahab, ‘Fight neither against great nor small, but only against the king of Israel,’ 2 Chron. 18:30; kill him, and then there will be an end of the battle. So let us not stand striking at this and that sin (which we are not so much tempted to), if we will indeed prove our repentance to be sound; but at that main sin which by nature, calling, or custom we are most prone unto. Repentance for this causes repentance for all the rest; as here the church saith, ‘Asshur shall not save us; we will not ride upon horses,’ &c.

Here is something interesting: The one who retains a sin may be in the place of putting a great show of work as a means of atonement or payment for the sin which is kept. 

It is a grand imposture, which carries many to hell; they will cherish themselves in some gross main sin, which pleases corrupt nature, and is advantageous to them; and by way of compensation with God, they will do many other things well, but leave a dead fly to mar all; whereas they should begin here especially. 

Thus much in general, which things premised, I come to the forenamed particulars. 

The Sinner’s Mourning Habit

07 Saturday Aug 2021

Posted by in Job, Repentance, Thomas Adams, Thomas Adams

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This sermon by Thomas Adams was preached on March 29, 1625, just after the death of King James

The Sinner’s Mourning-Habit

(A habit here means an outfit, the way one dresses in mourning.)

The text given is Job 42:6, “Wherefore I abhor myself, and repent and dust and ashes.” 

Adams begins with the implicit question, How does God speak to us, what does God do to gain our attention?

Affliction is a winged chariot, that mounts the soul toward heaven; nor do we ever rightly understand God’s majesty as when we are under our own misery….The Lord hath many messengers by which he solicits man….But among them all, none dispatcheth the business surer or sooner than affliction; if that fail of bring a man home, nothing can do it.

God had used affliction to gain the attention of Job and Job’s repentance here in “dust and ashes” is the end of that work. Where we may consider three degrees of mortification: the sickness, the death, and the burial of sin. 

To study God is the way to make a humble man; and a humble man is in the way to come unto God.

Adams comes to the first word of the text, “Wherefore.”  This establishes the basis upon which Job was humbled. Adams sees two elements here: (1) God’s majesty and (2) God’s mercy as the basis for Job’s humility.

As to majesty, “Mathematicians wonder at the sun, that, being so much bigger than the earth, it doth not set it on fire and burn it to ashes: but here is a wonder, that God being so infinitely great, and we so infinitely evil, we are not consumed.”

As to mercy: Meditating upon the mercy of God is the great means to humble us, “nothing more humbles a heart of flesh.”

It is a certain conclusion, no proud man knows God.

Humility is not only a virtue itself, but a vessel to contain other virtues: like embers, which keep the fire alive that is hidden under it. It empieth itself by a modest estimation of its own worth that Christ may fill it….All our pride, O Lord, is from want of knowing thee.

Next words, “I abhor myself. It is a deep degree of mortification for a man to abhor himself.”

He that doth not admire himself is a man to be admired.

He that doth not admire himself

Is a man to be admired

But the children of grace have learned another lesson – to think well of other men, and to abhor themselves. And indeed, if we consider what master we have served, and what wages deserved, we have just cause to abhor ourselves. What part of us hath not sinned that it should not merit to be despised?

He then asks this question, which raises a fascinating psychological question as to the nature of self-centeredness and more particularly the sin-centeredness of human beings. Perhaps this centering upon sin is truly what is at issue in narcissism rather than the bare “self.” Here is Adams’ observation on this point:

That we love God far better than ourselves is soon said; but to prove it is not so easily done. He must deny himself that will be Christ’s servant, Mark viii. 34. Many have denied their friends, may have denied their kindred, not a few have denied their brothers, some have denied their own parents; but to themselves, this is a hard task. To deny their profits, to deny their lusts, to deny their reasons, to deny themselves? No, do to all this they utterly deny.

But this denial of self and abhorrence of the sin which inhabits this is the heart of repentance.

Thus, if we deny ourselves, 

God will honor us.

If we abhor ourselves,

God will accept us.

If we hate ourselves, 

God will love us.

If we condemn ourselves, 

God will acquit us.

If we punish ourselves,

God will spare us. 

Yea, thus if we seem lost to ourselves,

We shall be found in the day of Jesus Christ.

Next, he comes to the words, “I repent.” Rather than explain the nature of repentance, Adams’ goal is to bring us to repentance. He begins by noting that for many the potential for repentance perversely becomes an encouragement to sin. But such thinking is faulty, repentance – true repentance – can never be a basis to encourage sin: “repentance is a fair gift of God.” 

Man’s heart is like a door with a spring-lock; pull the door after you, it locks of itself, but you cannot open it again without a key. Man’s heart naturally locks out grace; none but he that hath the key of the house of David, Rev. iii.7, can open the door and put it in. God hath made a promise to repentance, not of repentance; we may trust to that promise, but there is no trusting to ourselves.

We have no promise that God will grant us repentance, and without repentance there is no reconciliation with God. True repentance does not lie in magic words nor in our natural ability. True repentance is something given and granted by God. 

Nor yet must we think with this one short word, ‘I repent,’ to answer for the multitude of our offenses; as if we, that had sinned in parcels, should be forgiven in gross….Nor is it enough to recount them, but we must recant them….

If we could truly weigh our iniquities, we must needs find a necessity of either repenting or of perishing. 

Shall we make God frown upon us in heaven, 

Arm all his creatures against us on earth? 

Shall we force his curses upon us and ours;

Take his rod, and teach it to scourge us with all temporal plagues; 

And not repent?

Shall we wound our consciences with sin, 

That they may wound us with eternal torments;

Make a hell in our bosoms here, 

And open the gates of that lower hell to devour us hereafter, 

And not repent?

Do we give by sin Satan a right to us

A power over us

An advantange against us: 

And not labor to cross his mischiefs by repentance?

Do we cast brimstone into that infernal fire, 

As if it could not be hot enough, or we should fail of tortures expect we make ourselves our own tormentors?

And not rather seek to quench those flames without penitent tears?

How then will we put off sin? We cannot look to repentance as a remedy to sin if we look to it as an excuse for sin. We start with looking to the end of sin, “If we could see the farewell of sin, we would abhor it and ourselves for it.” Look at the consequence which will flow from the sin: what will happen? How will your conscience stand? 

Finally the phrase, “Dust and ashes.” 

This is a wonderful line, “I have but on stair more, down from both text and pulpit, and this a very low one, ‘Dust and ashes.’”

What keeps us from thinking of this end? 

How may doth the golden cup of honor make drunk, and drive from all sense of mortality. Riches and heart’s ease are such usual intoxications to the souls of men, that it is rare to find any of them so low as dust and ashes.

Dust as the remembrance of his original; ashes, as the representation of his end. Dust, that was his mother; ashes, that shall be the daughter of our bodies.

Dust the matter of our substance, the house of our souls, the original grains whereof we were made, the top of all our kindred. The glory of the strongest man, the beauty of the fairest woman, all is but dust. Dust, the only compounder of differences, the absolver of all distinctions. 

Who can say which was the client, which the lawyer; 

which the borrower, which the lender; 

which the captive, which the conqueror, 

when they all lie together in blended dust?

….

Dust, 

The sport of the wind,

The very slave of the besom [a broom].

This is the pit from whence we are digged, 

And this is the pit into which we shall be resolved.

As he writes later, we are made from dust and live in the empire of dust.

I conclude

I call you not to casting dust on your heads

Or sitting in ashes

But to that sorrow and compunction of souls

Whereof the other was but an external symbol or testimony.

Let us rend our hearts and spare our garments

Humble our souls without afflicting our bodies. Is. lviii.5. 

It is not the corpse wrapped in dust and ashes,

But a contrite heart, 

Which the Lord will not despise. Ps. li. 17.

Let us repent our sins 

And amend our lives;

So God will pardon us by the merits

Save us by the mercies,

And crown us with the glories of Jesus Christ.

Richard Sibbes, The Backsliding Sinner 3.2 (the two parts of repentance)

25 Friday Jun 2021

Posted by in Repentance, Richard Sibbes

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An examination of the promises made in repentance. Sibbes will identify two: a leaving off, and a taking on. Although mentioned here, it is the pattern also found in Ephesians 4: The thief does not merely need to leave off stealing; he also must get a job and give. Owen explains mortification as abounding in the grace contrary to the sin. Thus, the remedy for greed is thankfulness. 

After this their solemn covenant and promise of yielding praise to God, that if he would forgive all their sins, and do good to them, then he should have the best they could do to him again: praise here is a promise of new obedience, which hath two branches,

1. A renunciation of the ill courses they took before.

‘Asshur shall not save us; we will not ride upon horses; neither will we say any more to the works of our hands, Ye are our gods.’

2. Then there is a positive duty implied in these words, ‘For in thee the fatherless findeth mercy.’

I admit, I find Sibbes’ argument that positive duty is implied in the second clause difficult to follow. He is going to provide an explanation in the paragraph below. But the explanation actually supports a different proposition: The reason why I will not trust in Assyria is that such trust is ill-founded and unneeded. I can trust you. Even the weakest, the fatherless can find trust in you.

Whereof, the one springs from the other; ‘Asshur shall not save us, we will not ride upon horses; neither will we say any more to the works of our hands, Ye are our gods.’ Whence comes all these? ‘For in thee the fatherless findeth mercy.’ Thou shalt be our rock, our trust, our confidence for ever. What will follow upon this? ‘Asshur shall not save us any longer; we will not ride upon horses,’ &c. For we have pitched and placed our confidence better; on him in whom ‘the fatherless findeth mercy.’

‘Asshur shall not save us.’ The confidence which this people had placed partly in Asshur, their friends and associates, and partly in their own strength at home, now promising repentance, they renounce all such confidence in Asshur, horses and idols. ‘Asshur shall not save us,’ &c.

He gives some consideration to the proposition that the people should not trust in Assyria. He begins by noting that the prophets note the running back and forth between Egypt and Assyria, hoping that one would save the from the other:

First, for this, ‘Asshur shall not save us,’ that is, the Assyrians, whom they had on the one side, and the Egyptians on the other: it being, as we see in the prophecies of Isaiah and Jeremiah, ordinary with God’s people, in any distress, to have recourse to the Assyrians, or Egyptians, as if God had not been sufficient to be their rock and their shield. We see how often the Lord complains of this manner of dealing. ‘Woe unto them that go down into Egypt for help, and stay on horses, and trust in chariots, because they are many,’ &c., Isa. 30:2, and 31:1. The prophets, and so this prophet, are very full of such complaints: it being one of the chief arguments he presseth, their falseness in this, that in any fear or peril, they ran to the shelter of other nations, especially these two, Egypt and Assyria, as you have it, ‘Ephraim feedeth on wind, and followeth after the east wind; he daily increaseth lies and desolation, and they do make a covenant with the Assyrians, and oil is carried into Egypt,’ Hosea 12:1, that is, balm, who had this privilege above all other nations, to abound in precious balms; which balm and oil they carried into Egypt, to win their favour against the Assyrians. Sometimes they relied on the one, and sometimes on the other, the story and causes whereof were too tedious to relate. 

He then draws a conclusion: We will continue to trust in the untrustworthy creature until a supernatural help comes to set out trust upon the trustworthy Creator:

Wherefore I come to the useful points arising hence. ‘Asshur shall not save us.’

1. That man, naturally, is prone to put confidence in the creature.

2. That the creature is insufficient and unable to yield us this prop to uphold our confidence.

3. That God’s people, when they are endowed with light supernatural to discern and be convinced hereof, are of that mind to say, ‘Asshur shall not save us.’

Having made theses observations, he goes onto explicate these propositions in three “doctrines”: Our repentance must include prayer and praise. (2) Our repentance must be directed to the sin to which we are “addicted.” (3) It is our nature to trust present creaturely things. But, these things cannot help us.

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

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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.