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Richard Sibbes Sermon on Canticles 7.5 (Union With Christ)

24 Thursday Oct 2019

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Sibbes now moves on to the paradox of the church in this age. How can we be both simultaneous a saint and a sinner? “My undefiled.’ Undefiled is a high word to be applied to the church of God here; for the church, groaning under infirmities, to be counted perfect and undefiled.”

First argument: we cannot judge correctly. Only God is in a position to judge our state

But Christ, who judgeth aright of his church, and knows best what she is, he yet thus judgeth of her.

Second, on way basis does God make that judgement?

But, how is that? The church is undefiled, especially in that it is the spouse of Christ, and clothed with the robes of his righteousness.

Sibbes takes this from the doctrine of penal substitution atonement, such as set forth in

For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. 2 Cor. 5:21

For there is an exchange so soon as ever we are united to Christ. Our sins are upon him, and his righteousness is made ours; and therefore in Christ the church is undefiled.

Since the church bears Christ’s righteousness, the church is undefiled. The Christian’s righteousness is gifted. The beauty of the Son is the greatest worth:

Christ himself the second person is the first lovely thing next the Father; and in Christ all things as they have relation to him are loved, as they are in him. Christ’s human nature is next loved to the second person. It is united, and is first pure, holy, and beloved.

He then comes back to the basis of the church’s righteousness: the righteousness of Christ is possessed by the church on the basis of the union between Christ and the church. “Christ mystical” means not a shadowy idea; but rather the spiritual union between Christ and his people:

Then, because the church is Christ mystical, it is near to him; and, in a manner, as near as that sacred body of his, both making up one Christ mystical. And so is amiable and beloved even of God himself, who hath pure eyes; yet in this respect looks upon the church as undefiled.

Christ and his church are not to be considered as two when we speak of this undefiledness, but as one. And the church having Christ, with all that is Christ’s, they have the field, and the pearl* in the field together. And Christ giving himself to the church, he gives his righteousness, his perfection, and holiness; all is the church’s.

Richard Sibbes, Sermons on Canticles 7.3

17 Thursday Oct 2019

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Knowing that we are beloved, Sibbes draws three “uses” of this doctrine:

First, to be “persuaded of his love”. The result of such persuasion is that it will draw us to him: love creates a reciprocal love in the beloved:

Now this should stir us up to be fully persuaded of his love, that loves us so much. Christ’s love in us, is as the loadstone to the iron. Our hearts are heavy and downwards of themselves. We may especially know his love by this, that it draws us upwards, and makes us heavenly minded. It makes us desire further and further communion with him. Still there is a magnetical attractive force in Christ’s love. Wheresoever it is, it draws the heart and affections after it.

This “use” forms the basis for sanctification. One aspect of sanctification is a fear of sin; a loathing of sin. As Thomas Brooks writes:

‘Abhor that which is evil, cleave to that which is good.’ When we meet with anything extremely evil and contrary to us, nature abhors it, and retires as far as it can from it. The Greek word that is there rendered ‘abhor,’ is very significant; it signifies to hate it as hell itself, to hate it with horror.

Anselm used to say, ‘That if he should see the shame of sin on the one hand, and the pains of hell on the other, and must of necessity choose one, he would rather be thrust into hell without sin, than to go into heaven with sin,’ so great was his hatred and detestation of sin. It is our wisest and our safest course to stand at the farthest distance from sin; not to go near the house of the harlot, but to fly from all appearance of evil, Prov. 5:8, 1 Thes. 5:22.

Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 13. However, abhorrence is only one step. We must move away; but we also must move toward. Romans 12:9 is to abhor on one hand and cling on the other. The love of Christ toward us impels our love toward him.

Second, it is an argument for the perseveration of the Church. Since the ground of the Church lies in the love of Christ, and since Christ’s is not shaken by the Church’s fluctuations, the Church is secure:

Use 2. And we may know from hence one argument to prove the stability of the saints, and the immortality of the soul, because Christ calls the church his love.

Sibbes does something interesting here. He does not merely assert that Christ has unchangeable love; he grounds that stability in the nature of law:

The want of love again, where it is entire, and in any great measure, is a misery. Christ therefore should suffer, if those he hath planted his love upon, whom he loves truly, either should fall away for ever, or should not be immortal for ever. Christ will not lose his love.

Because Christ loves the Church, Christ will not lose his church. He then draws that argument out further: Christ will not only not lose his Church in time; he will not lose his Church in eternity:

And as it is an argument of persevering in grace, so is it of an everlasting being, that this soul of ours hath; because it is capable of the love of Christ, seeing there is a sweet union and communion between Christ and the soul. It should make Christ miserable, as it were, in heaven, the place of happiness, if there should not be a meeting of him and his spouse. There must therefore be a meeting; which marriage is for ever, that both may be for ever happy one in another.

Here he cites to Hosea 2:20,  “I will betroth you to me in faithfulness. And you shall know the LORD.”

Finally, when we consider the Incarnation, it should cause of “warm our hearts” with love toward him:

Use 3. Let us often warm our hearts with the consideration hereof, because all our love is from this love of his.

Sibbes lays out a series of elements in this love. First, it is a mixgure of love and majesty together:

Oh the wonderful love of God, that both such transcendent majesty, and such an infinite love should dwell together. We say majesty and love never dwell together, because love is an abasing of the soul to all services. But herein it is false, for here majesty and love dwell together in the heart of one Christ, which majesty hath stooped as low as his almighty power could give leave. Nay, it was an almighty power that he could stoop so low and yet be God, keeping his majesty still. For God to become man, to hide his majesty for a while, not to be known to be God, and to hide so far in this nature as to die for us: what an almighty power was this, that could go so low and yet preserve himself God still!

Christ is the great combination of opposites; the greatest and most abased, because he descended from such a height:

Yet this we see in this our blessed Saviour, the greatest majesty met with the greatest abasement that ever was, and all out of love to our poor souls. There was no stooping, no abasement that was ever so low as Christ was abased unto us, to want for a time even the comfort of the presence of his Father. There was an union of grace; but the union of solace and comfort that he had from him was suspended for a time, out of love to us. For he had a right in his own person to be in heaven presently.

This was driven by love:

Now for him to live so long out of heaven, and ofttimes, especially towards his suffering, to be without that solace (that he might be a sacrifice for our sins), to have it suspended for a time, what a condescending was this? It is said, Ps. 113:6, that God stoops ‘to behold the things done here below.’ It is indeed a wondrous condescending, that God will look upon things below; but that he would become man, and out of love to save us, suffer as he did here, this is wondrous humility to astonishment! We think humility is not a proper grace becoming the majesty of God. So it is not indeed, but there is some resemblance of that grace in God, especially in Christ, that he should, to reveal himself, veil himself with flesh, and all out of love to us.

And our response:

The consideration of these things are wondrous effectual, as to strengthen faith, so to kindle love. Let these be for a taste to direct our meditations herein.

 

 

Richard Sibbes, Sermons on Canticles, 7.2

11 Friday Oct 2019

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In the next section of the sermon, Sibbes notes the nature of the Savior’s love to his people. He takes this doctrine from the clause which contains the words “my love”, “Open my unto me, my love.” The appellation “my love” demonstrates the fact of love. Sibbes makes two observations about this love. First,

his love was settled upon her. It was in his own breast, but it rested not there, but seated itself upon, and in the heart of his spouse, so that she became Christ’s love.

Her status as being the beloved comes about because of the action of the lover. It is Christ’s love which makes the Church is beloved. This may seem obvious in human relationships: you are loved because you are loved. But when this comes to God, it demonstrates that the Church’s position is solely a matter of grace. It is one thing for a man to love a woman; it is quite another thing for the Creator to love the rebellious creature.

And since there is love, there is a “going out”:

We know the heart of a lover is more where it loves than where it lives, as we use to speak; and indeed, there is a kind of a going out, as it were, to the thing beloved, with a heedlessness of all other things. Where the affection is in any excess, it carries the whole soul with it.

The next observation of Sibbes concern manner in which this love finds expression in act. First this love is uniquely upon the Church

But, besides this, when Christ saith my love, he shews, that as his love goes, and plants, and seats itself in the church, so it is united to that, and is not scattered to other objects. There are beams of God’s general love scattered in the whole world; but this love, this exceeding love, is only fastened upon the church.

Next, this love is a quality which exceeds all other loves:

And, indeed, there is no love comparable to this love of Christ, which is above the love of women, of father, or mother, if we consider what course he takes to shew it.

The most that any lover could give would be himself. And thus God gives the greatest gift of all, by giving God:

For there could be nothing in the world so great to discover his love, as this gift, and gift of himself. And therefore he gave himself, the best thing in heaven or in earth withal, to shew his love. The Father gave him, when he was God equal with his Father. He loved his church, and gave himself for it.

This act of self giving is manifested in the Incarnation:

How could he discover his love better, than to take our nature to shew how he loved us? How could he come nearer to us, than by being incarnate, so to be bone of our bone, and flesh of our flesh; and took our nature to shew how he loved it, Eph. 5:30.

Sibbes then details the chain of love in the Incarnation:

Love draws things nearer wheresoever it is.

It drew him out of heaven to the womb of the virgin, there to be incarnate;

and, after that, when he was born not only to be a man,

but a miserable man,

because we could not be his spouse unless he purchased us by his death.

We must be his spouse by a satisfaction made to divine justice.

God would not give us to him, but with salving [preserving] his justice.

Unlike other doctors, this doctor suffers the treatment and we are healed:

What sweet love is it to heal us not by searing, or lancing, but by making a plaster of his own blood, which he shed for those that shed his, in malice and hatred.

William Gurnall used a very similar image in The Christian in Complete Armor:

He lived and died for you; he will live and die with you; for mercy and tenderness to his soldiers, none like him. Trajan, it is said, rent his clothes to bind up his soldiers’ wounds; Christ poured out his blood as balm to heal his saints’ wounds; tears off his flesh to bind them up.

William Gurnall The Christian in Complete Armour

And this love ties the Church to Christ now with the promise of an eternity with him.

Richard Sibbes, Sermons on Canticle, Sermon 7.1

10 Thursday Oct 2019

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My love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night. I have put off my coat; how shall I put it on? I have washed my feet; and how shall I defile them?—Cant. 5:2, 3.

In this sermon, Sibbes addresses the marvel of the Christian life: the believer is inconstant. Even after coming to true faith, the believer is inconstant. If our place before God were dependent upon us, we would never stand. A touchstone of Sibbes’ preaching is the candor with which he addresses this issue. This is a point which needs to be underscored. There is a strain of preaching which hoping to encourage holiness strikes only the note of condemning sin. Without question sin is a horror. It is a shame when we believers do sin. And yet, by speaking only of the horror and shame of sin, such preachers fail to bring about holiness. By striking on the note of warning they become the voice of guilt and discouragement.

Sibbes candidly raises the weakness of the creature. He does not wink at sin. Rather, Sibbes uses the weakness of the creature to exalt the grace of the Saving Creator. In this sermon, Sibbes lays out the manner in which Christ sustains the church on the basis of love. And by demonstrating such love in Christ, draws out the love in the believer. That love draws us onto holiness.

He first begins the sermon, with looking at the quandary of this verse: the lover has come to the door and yet the beloved will not come:

That the life of a Christian is a perpetual conflicting, appears evidently in this book, the passages whereof, joined with our own experiences, sufficiently declare what combats, trials, and temptations the saints are subject unto, after their new birth and change of life; now up, now down, now full of good resolutions, now again sluggish and slow, not to be waked, nor brought forward by the voice of Christ, as it was with the church here. She will not out of her sleep to open unto Christ, though he call, and knock, and stand waiting for entrance.

The fault in believer lies with the flesh:

The flesh of itself is prone enough to draw back, and make excuses, to hinder the power of grace from its due operation in us. She is laid along, as it were, to rest her; yet is not she so asleep, but she discerns the voice of Christ. But up and rise she will not.

Thus we may see the truth of that speech of our Saviour verified, ‘That which is born of the flesh is flesh, and that which is born of the Spirit is spirit,’ John 3:6. The flesh pulls her back: the Spirit would raise her up to open to Christ.

Yet, in the wisdom of God, the weakness of the flesh does not thwart the design of the Savior: sin will be exposed, the creature will redeemed and the Savior will be glorified in his love toward the beloved:

He in the meanwhile makes her inexcusable, and prepares her by his knocking, waiting, and departing; as for a state of further humiliation, so for an estate of further exaltation. But how lovingly doth he speak to her!

 

Richard Sibbes, Sermon on Canticles 5:2 (e)

18 Wednesday Sep 2019

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Sibbes ends the sermon with the observation that to be “awake” is a “blessed state”. It is to be in a state of holy communion with God in Jesus Christ and thus is a “happy” condition.

Since a “waking” state is blessed state, that provokes the question, How am I be in waking state. As he puts it:

Quest.How shall we do to keep and preserve our souls in this waking condition, especially in these drowsy times?

If 17thCentury England was a “drowsy time”, what would Sibbes say about the current world?

He provides a series six answers:

Consider the importance of being awake

Stir up the exercise of faith

Pray for the presence of the Spirit

Stir up a godly fear

Keep company with other Christians

You will see that these answers concern both private and public actions. His application concerns our thoughts, our affections, our behavior. We must be considered with both our physical and our spiritual environment. In short, he prescribes a general way of life:

First, must consider the importance of staying awake:

Ans. 1. Propound unto them waking considerations.

He develops this answer in three parts. The first consideration is our need for remaining awake. He begins with the observation that we fall asleep because is not sufficient reason to stay awake (in these drowsy times).  What then will give us good reason to stay awake:

To see, and know, and think of what a state we are now advanced unto in Christ; what we shall be ere long, yet the fearful estate we should be in, if God leave us to ourselves! a state of astonishment, miserable and wretched, beyond speech, nay, beyond conceit! [conceit means conception, idea]

We fall asleep because we lose sight of the blessing of being awake. Only when we become drowsy do the things of this world increase in their appeal:

We never fall to sleep in earthly and carnal delights, till the soul let its hold go of the best things, and ceaseth to think of, and to wonder at them.

To sharpen this consideration, Sibbes asks us to consider the shortness of life:

Make the heart think of the shortness and vanity of this life, with the uncertainty of the time of our death; and of what wondrous consequent†it is to be in the state of grace before we die.

This consideration has special consideration for us today since it was written by a man 400 years dead. When we hear this from one who is alive, death seems distant. But when the speaker has already died.

Finally, a judgment is coming and when that judgment comes we will be wholly dependent upon the grace of God:

The necessity of grace, and then the free dispensing of it in God’s good time, and withal the terror of the Lord’s-day, ‘Remembering,’ saith St Paul, ‘the terror of the Lord, I labour to stir up all men,’ &c., 2 Cor. 5:11.

Indeed it should make us stir up our hearts when we consider the terror of the Lord; to think that ere long we shall be all drawn to an exact account, before a strict, precise judge. And shall our eyes then be sleeping and careless? These and such like considerations out of spiritual wisdom we should propound to ourselves, that so we might have waking souls, and preserve them in a right temper.

Second, he counsels us to stir up faith. He makes a couple of related points here. First, faith is a grace which keeps the spiritual life awake. Without faith, there will be no other life. Second, the heart of man, our identity, our soul is conformed to that which it perceives. That is the nature of human beings being in the image of God, we are reflective creatures:

The soul is as the object is that is presented to it, and as the certainty of the apprehension is of that object.

When the soul perceives God by grace, the greatness of the object conforms and enlivens the soul and keeps it awake.

He then counsels how to stir up the soul in faith. Consider the end of all things:

When a man believes, that all these things shall be on fire ere long; that heaven and earth shall fall in pieces; that we shall be called to give an account, [and that] before that time we may be taken away—is it not a wonder we stand so long, when cities, stone walls fall, and kingdoms come to sudden periods? When faith apprehends, and sets this to the eye of the soul, it affects the same marvellously. Therefore let faith set before the soul some present thoughts according to its temper. Sometimes terrible things to awaken it out of its dulness; sometimes glorious things, promises and mercies, to waken it out of its sadness, &c.

When we are in ease, consider the dangers which reside that estate:

When we are in a prosperous estate let faith make present all the sins and temptations that usually accompany such an estate, as pride, security, self-applause, and the like. If in adversity, think also of what sins may beset us there. This will awaken up such graces in us, as are suitable to such an estate, for the preventing of such sins and temptations, and so keep our hearts in ‘exercise to godliness,’ 1 Tim. 4:7; than which, nothing will more prevent sleeping.

Third, he counsels that we,

Pray for the Spirit above all things. It is the life of our life, the soul of our soul. What is the body without the soul, or the soul without the Spirit of God? Even a dead lump. And let us keep ourselves in such good ways, as we may expect the presence of the Spirit to be about us, which will keep us awake.

Fourth, keep our mind and affections filled with “light” that we may be awake. This is similar to Paul’s counsel:

Philippians 4:8–9 (ESV)

8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. 9 What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.

The principle here articulated is that we will avoid dissonance and conflict in the matters upon which we dwell and the life we lead. We will want there to be a consistency with our thoughts, our attentions and our behavior.

What makes men in their corruptions to avoid the ministry of the word, or anything that may awake their consciences? It is the desire they have to sleep. They know, the more they know, the more they must practise, or else they must have a galled conscience. They see religion will not stand with their ends. Rich they must be, and great they will be; but if they suffer the light to grow upon them, that will tell them they must not rise, and be great, by these and such courses.

Conversely, a mind filled with light will desire light, “A gracious heart will be desirous of spiritual knowledge especially, and not care how near the word comes.”

In short, we will continue on the direction in which we have begun by sheer heart-inertia. “Sleep is a work of darkness. Men therefore of dark and drowsy hearts desire darkness, for that very end that their consciences may sleep.”

Fifth, he counsels to stir up the fear of God.

Ans. 5. Labour to preserve the soul in the fear of God: because fear is a waking affection, yea, one of the wakefullest. For, naturally we are more moved with dangers, than stirred with hopes. Therefore, that affection, that is most conversant about danger, is the most rousing and waking affection. Preserve therefore the fear of God by all means. It is one character of a Christian, who, when he hath lost almost all grace, to his feeling, yet the fear of God is always left with him. He fears sin, and the reward of it, and therefore God makes that awe the bond of the new covenant.

He makes this a distinguishing feature of Christian maturity, “One Christian is better than another, by how much more he wakes, and fears more than another. Of all Christians, mark those are most gracious, spiritual, and heavenly, that are the most awful and careful of their speeches, courses, and demeanours; tender even of offending God in little things.”

But it is not merely fear of correction; it is a fear of loss:

 He is afraid to lose that sweet communion any way, or to grieve the Spirit of God. Therefore, always as a man grows in grace, he grows in awfulness, and in jealousy of his own corruptions.

We must exercise steady consideration of our dangers so that we maintain a godly fear. In particular, we should fear those sins which are most likely to affect us personally:

Those that will keep waking souls, must consider the danger of the place where they live, and the times; what sins reign, what sins such a company as they converse with, are subject unto, and their own weakness to be led away with such temptations. This jealousy is a branch of that fear that we spake of before, arising from the searching of our own hearts, and dispositions. It is a notable means to keep us awake, when we keep our hearts in fear of such sins as either by calling, custom, company, or the time we live in, or by our own disposition, we are most prone to.

Here is a true observation: we are each fit for particular sins. We may be fit by disposition, situation, habit, experience. Any number of social and psychological factors may dispose us to some particular sin, but we do have particular sins:

There is no Christian, but he hath some special sin, to which he is more prone than to another, one way or other, either by course of life, or complexion. Here now is the care and watchfulness of a Christian spirit, that knowing by examination, and trial of his own heart, his weakness, he doth especially fence against that, which he is most inclined to; and is able to speak most against that sin of all others, and to bring the strongest arguments to dishearten others from practice of it.

Sixth and finally, we must be careful of our company:

Ans. 6. In the last place it is a thing of no small consequence, that we keep company with waking and faithful Christians, such as neither sleep themselves or do willingly suffer any to sleep that are near them.

We will be encouraged either to wake or sleep by the company we keep. We are greatly influenced by our company, therefore, we must keep the right company. He provides a list tailored to his immediate audience. It is interesting to consider how different and how similar he exhortation sounds:

Certainly a drowsy temper is the most ordinary temper in the world. For would men suffer idle words, yea, filthy and rotten talk to come from their mouths if they were awake? Would a waking man run into a pit? or upon a sword’s point? A man that is asleep may do anything. What do men mean when they fear not to lie, dissemble, and rush upon the pikes of God’s displeasure? When they say one thing and do another, are they not dead? or take them at the best, are they not asleep? Were they awake, would they ever do thus? Will not a fowl that hath wings, avoid the snare? or will a beast run into a pit when it sees it? There is a snare laid in your playhouses, gaming houses, common houses, that gentlemen frequent that generally profess religion, and take the communion. If the eye of their souls were awake, would they run into these snares, that their own conscience tells them are so? If there be any goodness in their souls, it is wondrous sleepy. There is no man, even the best, but may complain something, that they are overtaken in the contagion of these infectious times. They catch drowsy tempers, as our Saviour saith, of those latter times. ‘For the abundance of iniquity, the love of many shall wax cold,’ Mat. 24:12. A chill temper grows ever from the coldness of the times that we live in, wherein the best may complain of coldness; but there is a great difference. The life of many, we see, is a continual sleep.

He then cautions against leisure:

Let us especially watch over ourselves, in the use of liberty and such things as are in themselves lawful. It is a blessed state, when a Christian carries himself so in his liberty, that his heart condemns him not for the abuse of that which it alloweth, and justly in a moderate use. Recreations are lawful; who denies it? To refresh a man’s self, is not only lawful, but necessary. God know it well enough, therefore hath allotted time for sleep, and the like. But we must not turn recreation into a calling, to spend too much time in it.

The trouble with permissible things is that we easily become careless, not seeing the danger:

Where there is least fear, there is most danger always. Now because in lawful things there is least fear, we are there in most danger. It is true for the most part, licitis perimus omnes, more men perish in the church of God by the abuse of lawful things, than by unlawful; more by meat, than by poison. Because every man takes heed of poison, seeing he knows the venom of it, but how many men surfeit, and die by meat! So, many men die by lawful things. They eternally perish in the abuse of their liberties, more than in gross sins.

Sibbes concludes with excellency of being awake:

We will conclude this point with the meditation of the excellency of a waking Christian. When he is in his right temper, he is an excellent person, fit for all attempts. He is then impregnable. Satan hath nothing to do with him, for he, as it is said, is then a wise man, and ‘hath his eyes in his head,’ Eccles. 3:4. He knows himself, his state, his enemies, and adversaries, the snares of prosperity and adversity, and of all conditions, &c. Therefore, he being awake, is not overcome of the evil of any condition, and is ready for the good of any estate. He that hath a waking soul, he sees all the advantages of good, and all the snares that might draw him to ill. Mark 13:37. What a blessed estate is this! In all things therefore watch; in all estates, in all times, and in all actions. There is a danger in everything without watchfulness. There is a scorpion under every stone, as the proverb is, a snare under every blessing of God, and in every condition, which Satan useth as a weapon to hurt us; adversity to discourage us, prosperity to puff us up: when, if a Christian hath not a waking soul, Satan hath him in his snare, in prosperity to be proud and secure; in adversity to murmur, repine, be dejected, and call God’s providence into question. When a Christian hath a heart and grace to awake, then his love, his patience, his faith is awake, as it should be. He is fit for all conditions, to do good in them, and to take good by them.

And his conclusion:

Let us therefore labour to preserve watchful and waking hearts continually, that so we may be fit to live, to die, and to appear before the judgment seat of God; to do what we should do, and suffer what we should suffer, being squared for all estates whatsoever.

 

 

Richard Sibbes, Sermons on Canticles 5.2 (d)

15 Sunday Sep 2019

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Sibbes next considers the distinguishing marks of a true Christian and a hypocrite. He locates the fundamental difference as a difference in the heart – not a difference in the displayed behavior. He raises this issue here from the text. There is sleep – the displayed behavior; but the heart wakes.

Obs.3. A Christian is what his heart and inward man is.

It is a true speech of divines, God and nature begin there. Art begins with the face and outward lineaments, as hypocrisy, outward painting and expressions; but grace at the centre, and from thence goes to the circumference. And therefore the church values herself here by the disposition and temper of her heart. Thus I am for my outward carriage, &c. ‘I sleep, but my heart, that waketh.’

If this is true, then it is a ground for testing. So we should begin with testing our own conscience:

Therefore, let us enter into our consciences and souls, for the trial of our estates, how it is with our judgments. Do we allow of the ways of God and of the law of the inward man?

Notice the nature of the trial: do we submit to the law and ways of God in our heart, where no other can see the outcome?

He then gives some detail to the question of whether “we allow the ways of God”. How do our affections (desires, will, emotions) respond to this law:

How is it with our affections and bent to good things? how with our hatred, our zeal? Is it not more for outward things than for inward?

He then draws an illustration of one man speaking to another: are you with me in this warfare?

We know what Jehu said to Jonadab, when he would have him into his chariot, ‘Is thine heart as mine? Then come to me,’ 2 Kings 10:15.

It is the same question of Christ to us: he seeks our heart and then he seeks our conduct, our hand:

So saith Christ, Is thine heart as mine? then give me thy hand. But first God must have our hearts, and then our hands.

A man who acts in a certain way without the matching heart, is a man who is like a ghost: a show without substance:

A man otherwise is but a ghost in religion, which goes up and down, without a spirit of its own; but a picture that hath an outside, and is nothing within. Therefore, especially, let us look to our hearts. ‘Oh, that there were such an heart in this people,’ saith God to Moses, ‘to fear me always, for their good,’ Deut. 5:29. This is it that God’s children desire, that their hearts may be aright set. ‘Wash thy heart, O Jerusalem,’ saith the prophet, ‘from thy wickedness,’ &c., Jer. 4:14.

If Satan can get the heart (for from it flow the springs of life, Prov. 4:23, he has success):

Indeed, all the outward man depends upon this. Therefore, Satan, if he can get this fort, he is safe, and so Satan’s vicar, Prov. 4:23.

The Devil is content with a heart which does not honor God. The Devil has done his work when he has the heart; he will tolerate all sorts of good works as long as the heart does not go with the work (for even a seemingly good work cannot truly be good in giving glory to God, if the heart is not in it).

God seeks the heart, but does not rest with the heart:

God is not content with the heart alone. The devil knows if he have the heart he hath all; but God, as he made all, both soul and body, he will have all. But yet in times of temptation the chief trial is in the heart.

Here he comes to the distinguishing mark of a human being:

And from hence we may have a main difference between one Christian and another. A sound Christian doth what he doth from the heart; he begins the work there. What good he doth he loves in his heart first, judgeth it to be good, and then he doeth it.

He then applies the principle to the hypocrite:

An hypocrite doth what he doth outwardly, and allows not inwardly of that good he doth. He would do ill, and not good, if it were in his choice. The good that he doth is for by-ends, for correspondence, or dependence upon others, or conformity with the times, to cover his designs under formality of religion, that he may not be known outwardly, as he is inwardly, an atheist and an hypocrite. So he hath false aims; his heart is not directed to a right mark.

Mr. By-ends was a character in Pilgrim’s Progress. Bunyan draws out the picture of this man:

CHR. Pray, who are your kindred there, if a man may be so bold?

By-ends. Almost the whole town; and in particular my Lord Turn-about, my Lord Time-server, my Lord Fair-speech, from whose ancestors that town first took its name; also, Mr. Smooth-man, Mr. Facing-both-ways, Mr. Any-thing; and the parson of our parish, Mr. Two-tongues, was my mother’s own brother, by father’s side; and, to tell you the truth, I am become a gentleman of good quality; yet my great-grandfather was but a waterman, looking one way and rowing another, and I got most of my estate by the same occupation.

CHR. Are you a married man?

By-ends. Yes, and my wife is a very virtuous woman, the daughter of a virtuous woman; she was my Lady Feigning’s daughter; therefore she came of a very honorable family, and is arrived to such a pitch of breeding, that she knows how to carry it to all, even to prince and peasant. ’Tis true, we somewhat differ in religion from those of the stricter sort, yet but in two small points: First, we never strive against wind and tide. Secondly, we are always most zealous when religion goes in his silver slippers; we love much to walk with him in the street, if the sun shines and the people applaud him.

John Bunyan, The Pilgrim’s Progress: From This World to That Which Is to Come (Oak Harbor, WA: Logos Research Systems, Inc., 1995).

Sibbes then draws the contrast with the believer:

But it is otherwise with God’s child. Whatsoever good he doth, it is in his heart first; whatsoever ill he abstains from, he doth it from his heart, judging it to be naught; therefore he hates it, and will not do it. Here is a main difference of the church from all others. It wakes in the heart, though the outward man sleeps.

The hypocrite may do any-thing, however good, but without the appropriate heart:

But other men’s hearts sleep when they wake, as you know some men will walk and do many things in their sleep. An hypocrite is such a kind of man. He walks and goes up and down, but his heart is asleep. He knows not what he doth, nor doth he the thing out of judgment or love, but as one asleep, as it were. He hath no inward affection unto the things he doth. A Christian is the contrary; his heart is awake when he is asleep.

Sibbes then draws out a second distinction between the hypocrite and the believer; the conflict in the heart. First, the Christian is aware of the conflict which runs in his heart:

Another difference from the words you may have thus. A Christian, by the power of God’s Spirit in him, is sensible of the contrarieties in him, complains, and is ashamed for the same.

The hypocrite has no appreciation for being waking or sleep, because he is asleep:

But an hypocrite is not so; he is not sensible of his sleepiness. ‘I sleep,’ saith the church. So much as the church saith she slept, so much she did not sleep; for a man that is asleep cannot say he is asleep, nor a dead man that he is dead. So far as he saith he is asleep, he is awake.

And so, the believer confesses that he is in a conflict of wake and sleep:

Now, the church confesseth that she was asleep by that part that was awake in her. Other men do not complain, are not sensible of their sleepiness and slumbering, but compose themselves to slumber, and seek darkness, which is a friend of sleep. They would willingly be ignorant, to keep their conscience dull and dumb as much as they can, that it may not upbraid them. This is the disposition of a carnal man; he is not sensible of his estate as here the church is.

Richard Sibbes, Sermon on Canticle 5.2(c)

12 Thursday Sep 2019

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The next two observations on the text by Sibbes considers the persistence of the Christian life being grounded in the love of God. The first observation, which derives from the imagery of waking and sleeping, is that while the Christian may stumble, the Christian will never completely fall:

 Obs.1. ‘My heart waketh.’ God’s children never totally fall from grace.

First, he looks to an image in Isaiah 6:13:

Though they sleep, yet their heart is awake. The prophet Isaiah, speaking of the church and children of God, Isa. 6:13, saith, ‘It shall be as a tree, as an oak whose substance is in them, when they cast their leaves.’ Though you see neither fruit nor leaves, yet there is life in the root, ‘the seed remains in them.’

The imagery of Isaiah applies most directly to Israel as a whole. Sibbes notes the context, “speaking of the church and children of God” (here, “church” is being used to refer to the people of God prior to the New Covenant). Thus, he is not misusing the text exegetically but rather using the image as illustrative.

Sibbes next  applies the principle to an individual, Peter. (In making a reference the book of First Peter, I am surprised that Sibbes did not also reference 1 Peter. 1:23). Peter denied Jesus on the night of his arrest and trial, and Peter did not utterly fall away (as did Judas, who would not born of a “living hope”):

There is alway a seed remaining. It is an immortal seed that we are begotten by. Peter, when he denied his Master, was like an oak that was weather-beaten; yet there was life still in the root, 1 Pet. 1:3,Mat. 26:32, seq.For, questionless, Peter loved Christ from his heart. Sometimes a Christian may be in such a poor case, as the spiritual life runneth all to the heart, and the outward man is left destitute;

Sibbes then draws an analogy to a city ravaged in war:

as in wars, when the enemy hath conquered the field, the people run into the city, and if they be beaten out of the city, they run into the castle. The grace of God sometimes fails in the outward action, in the field, when yet it retireth to the heart, in which fort it is impregnable. ‘My heart waketh.’

Sibbes then applies the principle more directly to the issue, the outward failure and inward perseverance

When the outward man sleeps, and there are weak, dull performances, and perhaps actions amiss, too, yet notwithstanding ‘the heart waketh.’ As we see in a swoon or great scars, the blood, spirits, and life, though they leave the face and hands, &c., yet they are in the heart.

We have been wounded and appear dead, but our life has not yet left:

It is said in the Scripture of Eutychus, ‘His life is in him still,’ though he seemed to be dead, Acts 20:9. As Christ said of Lazarus, John 11:4, so a man may say of a Christian in his worst state, His life is in him still; he is not dead, but sleeps; ‘his heart waketh.’

This doctrine is contested. There are some who would say that one who falls has “lost his salvation”. There have been questions throughout the church among those who spoke of losing one’s salvation as to whether salvation could ever be regained; or even whether the regained salvation could merit heaven or only a purgatory. Sibbes anticipates that objection and contends this doctrine is consistent with Scripture:

 Obs.2. This is a sound doctrine and comfortable, agreeable to Scripture and the experience of God’s people. We must not lose it, therefore, but make use of it against the time of temptation. There are some pulses that discover life in the sickest man, so are there some breathings and spiritual motions of heart that will comfort in such times.

Those who speak of a lost salvation, put the continuance of salvation in human effort. Sibbes rightly places the provision and maintenance of salvation not in the human recipient but in the God who gives salvation:

These two never fail on God’s part, his love, which is unchangeable, and his grace, a fruit of his love; and two on our part, the impression of that love, and the gracious work of the new creature. ‘Christ never dies,’ saith the apostle, Heb. 7:25. As he never dies in himself, after his resurrection, so he never dies in his children. There is always spiritual life.

Sibbes then goes to the “use” of the doctrine. By the way, this insistent reference to the “use” of a doctrine was a hallmark of Puritan preaching. It demonstrates that the purpose of doctrine is not for some hypothetical future theology exam, but rather for living. This particular doctrine brings “comfort”. The doctrine provides a comfort because the our unfailing relationship with God is not based upon us but upon God: God engenders this love which provokes love in us; and love never fails:

This is a secret of God’s sanctuary, only belonging to God’s people. Others have nothing to do with it. They shall ever love God, and God will ever love them. The apostle, 1 Cor. 13:8, saith, ‘Love never fails.’ Gifts, you know, shall be abolished, because the manner of knowing we now use shall cease. ‘We see through a glass,’ &c., ‘but love abideth,’ 1 Cor. 13:12. Doth our love to God abide for ever, and doth not his love to us, whence it cometh? Ours is but a reflection of God’s love.

Richard Sibbes, Sermon on Canticles 5.2(b)

11 Wednesday Sep 2019

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Based upon those observations, Sibbes then turns to the application of that idea: If it true that Christians will live with two contrary principles, with desires in conflict; and yet Christians will not ultimately be overcome and lose that gracious principle which flows from the work of the Spirit of God in our lives; how then should we live? Sibbes counsels (1) thankfulness, that God will continually show mercy to us; and (2) let us use the knowledge of our frailty and persistence of temptation, to keep a close eye upon our lives.

First, thankfulness:

 Whence, for use, let us magnify the goodness of God, that will remain by his Spirit, and let it stay to preserve life in such hearts as ours are, so prone to security and sleepiness.

That is an interesting observation about human psychology: use our thankfulness, extoling the goodness of God, because that will cause us to persevere. The knowledge that God will continue to show goodness to us, will cause us to continue to persevere in the goodness of God. It is an interesting that our worship of God will cause us to continue in the experience of the goodness of God.

He then comes to specific instances of God’s goodness. First, to think of how God was willing to do us good when there was no gracious principle in us, at the time of our salvation:

Let it put us in mind of other like merciful and gracious doings of our God for us, that he gave his Spirit to us when we had nothing good in us, when it met with nothing but enmity, rebellion, and indisposedness.

And also to consider the goodness of God in the Incarnation:

Nay, consider how he debased himself and became man, in being united to our frail flesh, after an admirablenearness, and all out of mercy to save us.

Second, when we look to ourselves, let us take care and look to the Devil’s persistence in seeking to exploit our fraility:

Use. 2. If so be that Satan shall tempt us in such occasions, let us enter into our own souls, and search the truth of grace, our judgment, our wills, our constant course of obedience, and the inward principle whence it comes, that we may be able to stand in the time of temptation.

Sibbes then gives examples of this self-servicing (he calls it a “reflect act”):

What upheld the church but this reflect act, by the help of the Spirit, that she was able to judge of the good as well as of the ill? Thus David, ‘The desires of our souls are towards thee,’Ps. 38:9; and though all this have befallen us, yet have we not forgotten thy name, Ps. 44:20. This will enable us to appeal to God, as Peter, ‘Lord, thou knowest I love thee,’ John 21:15. It is an evidence of a good estate.

 

Richard Sibbes, Sermon on Canticles 5.2 (a)

11 Wednesday Sep 2019

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The fourth considers the paradoxical state of Canticles 5:2, “I sleep, but my heart wakes.”

First, Sibbes notes the concept of the heart as used in the Scripture:

The word heart, you know, includes the whole soul, for the understanding is the heart, ‘an understanding heart,’ Job 38:36. To ‘lay things up in our hearts,’ Luke 2:51, there it is memory; and to cleave in heart is to cleave in will, Acts 11:23. To ‘rejoice in heart,’ Isa. 30:29, that is in the affection. So that all the powers of the soul, the inward man, as Paul calleth it, 2 Cor. 4:16, is the heart.

By the terms “waking” and “sleeping”, Sibbes takes it for the state of the heart in a Christian, which is both redeemed and yet corruption remains. This makes for Sibbes’ first observation on the text:

Obs.1. You see here, then, first of all, in this correction, that a Christian hath two principles in him, that which is good, and that which is evil, whence issueth the weakness of his actions and affections. They are all mixed, as are the principles from which they come forth.

The second observation is by means of the Spirit the has knowledge of himself:

We may observe, further, that a Christian man may know how it is with himself. Though he be mixed of flesh and spirit, he hath a distinguishing knowledge and judgment whereby he knows both the good and evil in himself.

He compares the human heart in its nature as being like a lightless dungeon, but the Spirit is a light that searches the dark corners of the heart.He also notes that the in times of temptation, the work of the Spirit may be hindered in the human heart such a man not righty know himself:

In a dungeon where is nothing but darkness, both on the eye that should see and on that which should be seen, he can see nothing; but where there is a supernatural principle, where there is this mixture, there the light of the Spirit searcheth the dark corners of the heart. A man that hath the Spirit knoweth both; he knoweth himself and his own heart. The Spirit hath a light of its own, even as reason hath. How doth reason know what it doth? By a reflect act inbred in the soul. Shall a man that is natural reflect upon his state, and know what he knows, what he thinks, what he doth, and may not the soul that is raised to an higher estate know as much? Undoubtedly it may. Besides, we have the Spirit of God, which is light, and self-evidencing. It shews unto us where it is, and what it is. The work of the Spirit may sometimes be hindered, as in times of temptation. Then I confess a man may look wholly upon corruption, and so mistake himself in judging by that which he sees present in himself, and not by the other principle which is concealed for a time from him. But a Christian, when he is not in such a temptation, he knows his own estate, and can distinguish between the principles in him of the flesh and spirit, grace and nature.

Third, Sibbes notes that we should acknowledge both good work of the Spirit in our heart as well as our indwelling corruption. But,

Many help Satan, the accuser, and plead his cause against the Spirit, their comforter, in refusing to see what God seeth in them. We must make conscience of this, to know the good as well as the evil, though it be never so little.

Note that it is the job of Satan to accuse the believer. His goal is not to bring the conscience to a state of repentance, but to crush the heart in despair. There is a worldly sorrow and a sorrow of repentance.

This is a theme which Sibbes develops in other places. He works out the fact that a believer may be discouraged and overcome with sin and yet still not be destroyed as a believer. First, the Christian still has a principle of judgment. Even in the worst state, the Christian retains the capacity to know the moral truth of his actions.

Moreover, the will when focused can still choose the better part.

Take David in his sleepy time between his repentance and his foul sin. If one should have asked him what he thought of the ways of God and of the contrary, he would have given you an answer out of sound judgment thus and thus. If you should have asked him what course he would have followed in his choice, resolution, and purpose, he would have answered savourly.

Third, the affections of the believer will ultimately return to Christ:

Again, there remaineth affection answerable to their judgment, which, though they find, and feel it not for a time, it being perhaps scattered, yet there is a secret love to Christ, and to his cause and side, joined with joy in the welfare of the church and people of God; rejoicing in the prosperity of the righteous, with a secret grief for the contrary. The pulses will beat this way, and good affections will discover themselves. Take him in his sleepy estate, the judgment is sound in the main, the will, the affections, the joy, the delight, the sorrow. This is an evidence his heart is awake.

Fourth, the conscience, even when the believer has fallen into sin will respond. Sibbes gives of David when confronted by Nathan:

The conscience likewise is awake. The heart is taken ofttimes for the conscience in Scripture. A good conscience, called a merry heart, is ‘a continual feast,’ Prov. 15:15. Now, the conscience of God’s children is never so sleepy but it awaketh in some comfortable measure. Though perhaps it may be deaded*in a particular act, yet notwithstanding there is so much life in it, as upon speech or conference, &c., there will be an opening of it, and a yielding at the length to the strength of spiritual reason. His conscience is not seared. David was but a little roused by Nathan, yet you see how he presently confessed ingeniously†that he had sinned, 2 Sam. 12:13. So, when he had numbered the people, his conscience presently smote him, 2 Sam. 24:10; and when he resolved to kill Nabal and all his family, which was a wicked and carnal passion, in which there was nothing but flesh; yet when he was stopped by the advice and discreet counsel of Abigail, we see how presently he yielded, 1 Sam. 25:32, seq.There is a kind of perpetual tenderness of conscience in God’s people. All the difference is of more or less.

And finally, obedience to God will ultimately return; even when there has been a fall. Sibbes aptly distinguishes between “a state and a fit”. A state would be the general basic estate and a “fit” would be an illness:

And answerable to these inward powers is the outward obedience of God’s children. In their sleepy estate they go on in a course of obedience. Though deadly and coldly, and not with that glory that may give others good example or yield themselves comfort, yet there is a course of good duties. His ordinary way is good, howsoever he may step aside. His fits may be sleepy when his estate is waking. We must distinguish between a state and a fit. A man may have an aguish fit in a sound body. The state of a Christian is a waking state in the inward man. The bye-courses he falleth into are but fits, out of which he recovers himself.

 

 

Richard Sibbes Sermons on Canticles, Sermon 2.5 Encouragement to Rejoice

20 Thursday Jun 2019

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The previous post on this sermon may be found here

He then concludes with the use of this doctrine that the graces, the worship of the Church is accepted (“Christ’s acceptation”). 

First, as it common in Sibbes he notes the comfort and encouragement this brings:

Use 1. If so be that God accepts the performances and graces, especially the prayers of his children, let it be an argument to encourage us to be much in all holy duties. 

Sibbes then makes an interesting observation about human psychology and motivation:

It would dead the heart of any man to perform service where it should not be accepted, and the eye turned aside, not vouchsafing a gracious look upon it. This would be a killing of all comfortable endeavours. 

As I consider this observation, it may be that a tacit belief that our prayer has been valueless weakens our resolve to pray. And that, perhaps, stems from a defective theology and understanding of prayer:

James 4:3 (AV)

Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

Sibbes makes a related observation about why our prayers misfire:

But when all that is good is accepted, and what is amiss is pardoned, when a broken desire, a cup of cold water shall not go unrespected, nay, unrewarded, Mat. 10:42, what can we desire more? It is infidelity which is dishonourable to God and uncomfortable to ourselves, that makes us so barren and cold in duties.

Sibbes then comes to the second observation — which is related to his questioning of why our worship may “fail.” If we do hope to have our worship acceptable, then our lives must be kept clear of sin:

Use 2. Only let our care be to approve our hearts unto Christ. When our hearts are right, we cannot but think comfortably of Christ. Those that have offended some great persons are afraid, when they hear from them, because they think they are in a state displeasing to them. So a soul that is under the guilt of any sin is so far from thinking that God accepts of it, that it looks to hear nothing from him but some message of anger and displeasure. But one that preserves acquaintance, due distance, and respect to a great person, hears from him with comfort. Before he breaks open a letter, or sees anything, he supposes it comes from a friend, one that loves him. So, as we would desire to hear nothing but good news from heaven, and acceptation of all that we do, let us be careful to preserve ourselves in a good estate, or else our souls will tremble upon any discovery of God’s wrath. The guilty conscience argues, what can God shew to me, being such a wretch? The heart of such an one cannot but misgive, as, where peace is made, it will speak comfort. It is said of Daniel that he was a man of God’s desires, Dan. 9:23; 10:11, 19; and of St John, that Christ so loved him that he leaned on his breast, John 21:20. Every one cannot be a Daniel, nor one that leans on Christ’s bosom. There are degrees of favour and love; but there is no child of God but he is beloved and accepted of him in some degree. 

In the worship of the temple, there were various rules which dealt with “uncleanness”, those things which kept one from being able to come worship. When one was unclean, there were rituals prescribed which permitted the worship to be cleaned and thus come into the fellowship of worship. 

In 1 Corinthians 11, Paul writes about coming to the Lord’s Supper in a worthy manner: 

1 Corinthians 11:27–34 (AV)

27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. 30 For this cause many are weak and sickly among you, and many sleep. 31 For if we would judge ourselves, we should not be judged. 32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. 33 Wherefore, my brethren, when ye come together to eat, tarry one for another. 34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

But with Christ there is always the offer of pardon and being made clean to enter into his presence:

1 John 1:5–10 (AV)

5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 

8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.

At this point, Sibbes but cannot help offer more encouragement to come to Christ.  He does this by referring to something from the previous chapter:

But something of this before in the former chapter.

‘I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey,’ &c.

God not only accepts us, but delights in us:

That is, I have taken contentment in thy graces, together with acceptation. There is a delight, and God not only accepts, but he delights in the graces of his children. ‘All my delight,’ saith David, ‘is in those that are excellent,’ Ps. 16:3. But this is not all, Christ comes with an enlargement of what he finds.

He explains that Christ is the means by which the believer receives the blessing of God. All spiritual blessing is in Christ. The Spirit then communicates that blessing to those in union with Christ. And as that communion takes place, the capacity for the communion increases:

Those that have communion with Christ, therefore, have a comfortable communion, being sure to have it enlarged, for ‘to him that hath shall be given,’ Mat. 25:29. 

And then there is the promise of future good when Christ comes at last:

It is not only true of his last coming, when he shall come to judge the quick and the dead, ‘I come, and my reward is with me,’ Rev. 22:12, but also of all his intermediate comings that are between. 

Here is the real wonder: Christ accepts us and then lavishes good upon us. If we were permitted to visit the president or a king or queen or some other “important” person, we would think the honor of being accepted into their company honor enough. But when we come to Christ, he gives us his company and showers good upon us — and increases our capacity to receive the good:

When he comes to the soul, he comes not only to accept what is there, but still with his reward with him, the increase of grace, to recompense all that is good with the increase thereof. This made his presence so desired in the gospel with those that had gracious hearts. They knew all was the better for Christ, the company the better, for he never left any house or table where he was, but there was an increase of comfort, and of grace. And as it was in his personal, so it is in his spiritual presence. He never comes, but he increases grace and comfort.

What do we do with such information? We use it as encouragement to come to Christ:

Therefore, let us be stirred up to have communion with Christ, by this motive, that thus we shall have an increase of a further measure of grace. Let us labour to be such as Christ may delight in, for our graces are honey and spices to him, and where he tastes sweetness he will bring more with him. 

Our present communion then fits us for future communion with him:

For, except there be a mutual joy in one another, there is not communion. Therefore Christ furnisheth his church with so much grace as is necessary for a state of absence here, that may fit her for communion with him for ever in heaven.

If we are receiving such good and comfort from Christ, how then should we respond? Joy. Paul says that we are to rejoice always. In what, that our name is written in the book of Life:

We ought to rejoice in the comforts and graces of others, and of ourselves.

He makes a subtle observation here: There are benefits we receive from the Spirit: (1) the grace he gives; and (2) the understanding, the realization of the grace he gives. It would be very disappointing to receive a great treasure and then never know that it was present. We become like Little-Faith of Pilgrim’s Progress who possessed a great jewel and yet lived in poverty, unless the Spirit give us knowledge of what we have:

He had need to stir her up to enjoy the comfort of her own grace; for they are two distinct benefits, to have grace, and to know that we have it, though one Spirit work both, 1 Cor. 2:12. The Spirit works grace, and shews us the things that God hath given us, yet sometimes it doth the one, and not the other. In the time of desertion and of temptation, we have grace, but we know it not; right to comfort, but we feel it not. There is no comfort of a secret, unknown treasure; but so it is with the church, she doth not always take notice of her own graces, and the right she hath to comfort.

We have need to have Christ’s Spirit to help us to know what good is in us. 

At this point, Sibbes gives instruction which saves us from morbid introspection. We must examine ourselves. Some fail in this duty altogether. Others inspect, but only to find sorrow and sores, infection and failing. Sibbes gives different counsel:

And indeed a Christian should not only examine his heart for the evil that is in him, to be humbled; but what good there is, that he may joy and be thankful. And since Christ accepts the very first fruits, the earnest, and delights in them, we should know what he delights in, that we may go boldly to him; considering that it is not of ourselves, but of Christ, whatsoever is graciously good. Therefore we ought to know our own graces; for Christ, when he will have us comfortable indeed, will discover to us what cause we have to rejoice, and shew us what is the work of his own Spirit, and our right to all comfort.

An introspection which can both see the need of repentance and the good grace of the Spirit’s work will improve rather than become discouraged.

And then we should look around and rejoice in the good work of God in other people, in other circumstances. We should look in Creation and rejoice and praise God for his good work. We should look to providence and give God glory for his provision and protection, There is a wealth of good lying about us in which we could rejoice, if we were to only look.

Look then at those around you. Give God glory for the repentance of our own sins and the sins of others; of the growing in grace in our heart and in others. Look to the sky and the sea and ground and rejoice at all that God has done. It is the Devil’s work to be discontented. It is the work of children to rejoice in their Father’s World.