(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.
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.
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.
This third sermon begins with a short exhortation and instruction on praise.
The words, as we heard heretofore, contain a most sweet and excellent form of returning unto God, for miserable, lost, and forlorn sinners; wherein so far God discovers his willingness to have his people return unto him, that he dictates unto them a form of prayer, ‘Take with you words, and turn to the Lord; say unto him, Take away iniquity.’
‘And do good to us,’ or do graciously to us; for there is no good to us till sin be removed. Though God be goodness itself, there is no provoking or meriting cause of mercy in us. But he finds cause from his own gracious nature and bowels of mercy to pity his poor people and servants. It is his nature to shew mercy, as the fire to burn, a spring to run, the sun to shine. Therefore, it is easily done. As the prophet speaks, ‘Who is a God like unto thee?’ Micah 7:18.
Notes:
for miserable, lost, and forlorn sinners: This repetition is not the bare repetition of synonyms. While repetition of a synonym can, in certain circumstances be useful, it most often simply a lack of thought trying to present itself as rhetorical power. Here, the words are not strictly repetitions: Miserable is here an objective statement on the badness of their circumstance: they are objects of pity. Lost is another objective statement but emphasis the reason why they are miserable. Forlorn speaks to the emotional state of these lost sinners.
Wherein so far God discovers his willingness to have his people return unto him, that he dictates unto them a form of prayer: This is an inference which Sibbes obtains from the text, although it is not anywhere directly stated. It is based upon a broader understanding which Sibbes has of God as one of infinite mercy and grace toward his children.
Wherein we see how detestation of sin must be as general as the desire of pardon, and that none heartily pray to God to ‘take away all iniquity’ who have not grace truly to hate all iniquity. This inference is based upon the “all”. We are called upon to pray, not take away this particular sin, but let me keep the other. Rather, we must pray to be freed from all sin.
Where we come to speak of the re-stipulation, ‘So will we render the calves of our lips.’ Where God’s favour shines, there will be a reflection. Love is not idle, but a working thing. It must render or die. And what doth it render? Divers sacrifices of the New Testament, which I spake of; that of a broken heart; of Christ offered to the Father, to stand betwixt God’s wrath and us; ourselves as a living sacrifice; alms-deeds and praise, which must be with the whole inward powers of the soul.
Notes:
re-stipulation Restating the agreement.
Where God’s favour shines, there will be a reflection: This is a fundamental principle of sanctification: Human beings function as mirrors to the glory of God. As that glory shines upon us, we become conformed to that glory. 2 Cor. 3:18. Therefore, if one is indeed beholding the glory of God in Christ by faith, it should be demonstrable in a transformation of the one gazing. This would be the place of good works. Good works do not merit the love and grace of God. But the love and grace of God produce good works in the human being.
The seed in the ground can do nothing to compel the sun to shine or rain to fall. The plant does not grow to beckon the sun. Rather, the sun and rain produce growth in the seed.
Love is not idle, but a working thing. It must render or die. Sibbes is not saying that love is not an affection. He does not say that we do not have a subjective sense of being one who loves. What he is saying is that this affection produces action: What does love do? It gives. For God so loved the world He gave. Likewise, if we love God we will give.
And what doth it render? Divers sacrifices of the New Testament, which I spake of; In the previous sermon, Sibbes wrote of what we give by means of sacrifice.
‘Praise is not comely in the mouth of a fool,’ saith the wise man, nor of a wicked man. Saith God to such, ‘What hast thou to do to take my words in thy mouth, since thou hatest to be reformed, and hast cast my words behind thee?’ Ps. 50:16, 17. There are a company who are ordinary swearers and filthy speakers. For them to praise God, James tells them that these contrary streams cannot flow out of a good heart, James 3:10, 11. Oh, no; God requires not the praise of such fools.
Oh, no; God requires not the praise of such fools. Sibbes develops this argument from two divergent passages. First, a rebuke of God in Psalm 50. Second, an observation of James. These sort of connections can only be made by enormous familiarity and meditation of upon the Bible.
The point is that God does not need the sound of human beings praising. Rather, true praise must be something other than bare words. Prayer is not magical invocation.
When he doth encourage us by his favours and blessings, and enlarge our spirits, then we are in a right temper to bless him. Let us not lose the occasion.
I gave you also some directions how to praise God, and to stir up yourselves to this most excellent duty, which I will not insist on now, but add a little unto that I then delivered, which is, that we must watch all advantages of praising God from our dispositions. ‘Is any merry? Let him sing,’ saith James, 5:13. Oh! It is a great point of wisdom to take advantages with the stream of our temper to praise God. When he doth encourage us by his favours and blessings, and enlarge our spirits, then we are in a right temper to bless him. Let us not lose the occasion. This is one branch of redeeming of time, to observe what state and temper of soul we are in, and to take advantage from thence.
Is any man in heaviness? He is fit to mourn for sin. Let him take the opportunity of that temper. Is any disposed to cheerfulness? Let him sacrifice that marrow, oil, and sweetness of spirit to God. We see the poor birds in the spring-time, when those little spirits they have are cherished with the sunbeams, how they express it in singing. So when God warms us with his favours, let him have the praise of all.
Notes
This is one branch of redeeming of time, to observe what state and temper of soul we are in, and to take advantage from thence. This is the key thought of the paragraph. Rather, than provide instruction on how exactly to praise, Sibbes makes the practical observation of when we can praise. His proposition is that in every emotional state we find ourselves, there is a manner in which we can praise God.
Therefore, when we have received a good thing, be thankful and cheerful. But even if we are in a difficulty place, our mourning can be the proper response. “It is a great point of wisdom to take advantages with the stream of our temper to praise God.” This point of wisdom is routinely lost in our worship. We have such a truncated understanding of human beings and worship that often a forced exuberance is the only permissible mode.
And here I cannot but take up a lamentation of the horrible ingratitude of men, who are so far from taking advantage by God’s blessings to praise him, that they fight like rebels against him with his own favours. Those tongues which he hath given them for his glory, they abuse to pierce him with blasphemy; and those other benefits of his, lent them to honour him with, they turn to his dishonour; like children who importunately ask for divers things, which, when they have, they throw them to the dog. So favours they will have, which, when they have obtained, they give them to the devil; unto whom they sacrifice their strength and cheerfulness, and cannot be merry, unless they be mad and sinful. Are these things to be tolerated in these days of light? How few shall we find, who, in a temper of mirth, turn it the right way?
Notes:
This paragraph is a warning. There are some people who cannot rightly conceive of how to be happy for the good things which God has given and done without turning that happiness into sinful revelry. They “cannot be merry, unless they be mad and sinful.”
This is “the horrible ingratitude of men.” They take God’s blessing and then sin against God.
Is Sibbes speaking of believers? He does not specify, but I imagine yes and no. This would be appropriate in an age when church attendance was (nearly) universal on Sunday. Thus, the congregation would always be mixed. Unbelievers receive good things from God: the sun and rain are given to all. (Matt. 5:45) Thus, the common grace of God benefits all, but is not rightly praised by all. (Rom. 1:21)
Believers too can misuse good gifts and can take ease as an excuse to sin.
Now Sibbes provides a series of 5 encouragements to praise:
1. But to add some encouragements to incite us to praise God unto the former, I beseech you let this be one, that we honour God by it. It is a well-pleasing sacrifice to him. If we would study to please him, we cannot do it better than by praising him.
Note: We willing give praise to all sorts of things which are far less valuable and far less worthy of praise. But at the very least God is worthy of our praise. (Ps. 104) If we desire to please God, we must start with praising God.
As a practical matter, if more our thoughts were turned toward the praise of God,it would result in a transformation of how we live. I have never met someone who was overly zealous in a desire to praise God.
2. And it is a gainful trading with God. For in bestowing his seed, where he finds there is improvement in a good soil, with such a sanctified disposition as to bless him upon all occasions, that there comes not a good thought, a good motion in the mind, but we bless God who hath injected such a good thought in our heart; there, I say, God delights to shower down more and more blessings, making us fruitful in every good work to the praise of his name. Sometimes we shall have holy and gracious persons make a law that no good or holy motion shall come into their hearts, which they will not be thankful for. Oh! when God seeth a heart so excellently disposed, how doth it enrich the soul! It is a gainful trade. As we delight to bestow our seed in soils of great increase, which yield sixty and an hundredfold, if possible, so God delights in a disposition inclined to bless him upon all occasions, on whom he multiplies his favours.
Note: By “gainful trading” Sibbes is playing upon the metaphor of someone who sells and buys. He then mixes this metaphor with farming: God plants a seed of something worthy of praise. The sanctified ground responds by raising up praise: this encourages more blessing (hence, the trade).
Notice how careful Sibbes describes this: as we have a good thought, a good motion of the soul, the respond should be thank and praise God for it. It is a continuous application of the soul to the circumstance. This is a sort of Christian mindfulness.
3. And then, in itself, it is a most noble act of religion, it being a more base thing to be always begging of God; but it argueth a more noble, raised, and elevated spirit, to be disposed to praise God. And it is an argument of less self-love and respect, being therefore more gainful to us. Yea, it is a more noble and royal disposition, fit for spiritual kings and priests thus to sacrifice.
Note: This comes as a sort of encouragement rebuke. If all of our prayer is asking, it shows that we are self-consumed. We want what we want. But a more “royal disposition” (from 1 Peter 2) is to give sacrifice in the form of praise. This is not a rebuke to pray for our needs. But is a rebuke if we simply conceive of God as someone who is supposed to give me something when I want it.
4. Again, indeed, we have more cause to praise God than to pray; having many things to praise him for, which we never prayed for. Who ever prayed for his election, care of parents in our infancy, their affection to us, care to breed and train us to years of discretion, besides those many favours daily heaped upon us, above all that we are able to think or speak? Therefore, praise being a more large sacrifice than prayer, we ought to be abundant in it.
For those that begin not heaven upon earth, of which this praise is a main function, they shall never come to heaven, after they are taken from the earth; for there is no heavenly action, but it is begun upon earth, especially this main one, of joining with angels, seraphim, and cherubim, in lauding God. Shall they praise him on our behalf, and shall not we for our own? We see the choir of angels, when Christ was born, sang, ‘Glory be to God on high, on earth peace, and goodwill towards men,’ Luke 2:14. What was this for? Because Christ the Saviour of the world was born; whereby they shew that we have more benefit, by it than they. Therefore, if we would ever join with them in heaven, let us join with them upon earth. For this is one of the great privileges mentioned by the author to the Hebrews, unto which we be come to, ‘communion with the spirits of just men made perfect, and to the company of innumerable angels,’ Heb. 12:22, 23. We cannot better shew that we are come to that blessed estate and society spoken of, than by praising God.
Notes: He makes two arguments here.
First, “we have more cause to praise God than to pray; having many things to praise him for, which we never prayed for.” We might be tempted to be thankful for those things which asked for and received. But what we fail to realize is that God has been constantly providing us with good things –even without asking. We have endless reasons to be thankful. Therefore, we have more cause to praise than petition.
Second, the heavenly beings are busy praising God for the good things God has done for us. Christ was not given to redeem angels, and yet angels praise God Christ. If we are ever to be part of that heavenly choir, it will be that we have joined it on earth.
5. And lastly, if we be much in praising God, we shall be much in joy, which easeth misery. For a man can never be miserable that can be joyful; and a man is always joyful when he is thankful. When one is joyful and cheerful, what misery can lie upon him? Therefore, it is a wondrous help in misery to stir up the heart to this spiritual sacrifice of thanksgiving by all arguments, means, and occasions.
Note: This is an observation about human psychology: Thankfulness makes one happy. We cannot be thankful and discontent. And we cannot but be happy if we are thankful. Thus, praising God in thankfulness is a means to transform and stir up our hearts to joy.
if we be much in praising God, we shall be much in joy, which easeth misery. For a man can never be miserable that can be joyful; and a man is always joyful when he is thankful. When one is joyful and cheerful, what misery can lie upon him?
V. “Doct. That God’s children at all times have their sacrifices.”
Even though Christ has come and the temple sacrifices of animals and grain have been superseded, it does not mean there are no sacrifice remains for Christians. Sibbes lists five: a broken heart, “offering Christ to God,” offering a mortified life as a living sacrifice, giving alms, and praise. When it comes to praise, he will offer further elaboration.
A. Even though Christ has come we must still offer sacrifice
There is indeed one kind of sacrificing determined and finished by the coming of Christ, who was the last sacrifice of propitiation for our sins.
He specifically rejects the concept of the mass as a continuing sacrifice. The sacrifice commemorated in the Supper was the sacrifice under which which has ended.
The more to blame those who yet maintain a daily sacrifice, not of laud and praise, but of cozening and deluding the world, in saying mass for the sins of the quick and the dead; all such sacrifices being finished and closed up in him, our blessed Saviour; who, ‘by one sacrifice,’ as the apostle speaks, ‘hath perfected them that are sanctified,’ Heb. 10:14, 7:27; and that, ‘by one sacrifice, when he offered up himself,’ Heb. 10:12; when all the Jewish sacrifices ended. Since which, all ours are but a commemoration of Christ’s last sacrifice, as the fathers say: the Lord’s supper, with the rest, which remain still; and the sacrifice of praise, with a few others, I desire to name.
But there are other sacrifices:
1. First, The sacrifice of a broken heart, whereof David speaks, Ps. 51:17; which sacrifice of a wounded, broken heart, by the knife of repentance, pleaseth God wondrously well.
2. And then, a broken heart that offers Christ to God every day; who, though he were offered once for all, yet our believing in him, and daily presenting his atonement made for us, is a new offering of him. Christ is crucified and sacrificed for thee as oft as thou believest in Christ crucified.
I guess we best understand this as the application of faith to a broken heart: it is to plead Christ’s death again without claiming that we are in fact re-sacrificing Christ.
Now, upon all occasions we manifest our belief in Christ, to wash and bathe ourselves in his blood, who justifieth the ungodly. So that, upon a fresh sight of sin, with contrition for it, he continually justifieth us. Thus, when we believe, we offer him to God daily; a broken heart first, and then Christ with a broken heart.
There is also the sacrifice of the presenting our lives to service:
3. And then when we believe in Christ, we offer and sacrifice ourselves to God; in which respect we must, as it were, be killed ere we be offered. For we may not offer ourselves as we are in our lusts, but as mortified and killed by repentance. Then we offer ourselves to God as a reasonable and living sacrifice, when we offer ourselves wholly unto him, wit, understanding, judgment, affections, and endeavour; as Paul saith of the Macedonians, ‘they gave themselves to God first, and then their goods,’ 2 Cor. 8:5.
In sum, it is that sacrifice Paul speaks of, ‘to present our bodies a living sacrifice, holy, acceptable unto God,’ &c., Rom. 12:1. For a Christian who believeth in the Lord Jesus is not his own, but sacrificeth himself to him that was sacrificed for him. As Christ is given to us, so he that believes in Christ gives himself back again to Christ.
This sacrifice is the measure and proof of our salvation:
Hereby a man may know if he be a true Christian, and that Christ is his, if he yields up himself to God. For ‘Christ died and rose again,’ saith the apostle, ‘that he might be Lord both of quick and dead,’ Rom. 14:9. ‘Therefore,’ saith he, ‘whether we live or die, we are not our own,’ Rom. 14:8.
Each time we suffer due to the fact that our life given up to God is conflict with the flow of this world, we are in a state of sacrifice:
What we do or suffer in the world, in all we are sacrificed. So saith a sanctified soul, My wit, my will, my life, my good, my affections are thine; of thee I received them, and I resign all to thee as a sacrifice. Thus the martyrs, to seal the truth, as a sacrifice, yielded up their blood.
In an anti-antinomian turn, Sibbes who is much of the freedom of God’s grace notes that nature of grace received is to create thankfulness which is expressed in a manner of life. This is an interesting idea: Obedience is rendered as an act of thankfulness toward God.
He that hath not obtained of himself so much as to yield himself to God, he knows not what the gospel means. For Christian religion is not only to believe in Christ for forgiveness of sin; but the same faith which takes this great benefit, renders back ourselves in lieu of thankfulness.
He presses and explicates the point:
So that, whatsoever we have, after we believe, we give all back again. Lord, I have my life, my will, my wit, and all from thee; and to thee I return all back again. For when I gave myself to believe in thy dear Son, I yielded myself and all I have to thee; and now, having nothing but by thy gift, if thou wilt have all I will return all unto thee again; if thou wilt have my life, my goods, my liberty, thou shalt have them.
Here he notes that true faith is not merely a cognitive assent to a fact “not altogether in believing in this or that”. Faith transforms the entire life, faith is such a thing:
This is the state of a Christian who hath denied himself. For we cannot believe as we should unless we deny ourselves. Christianity is not altogether in believing this and that; but the faith which moves me to believe forgiveness of sins, carries us also unto God to yield all back again to him.
Love for those whom cannot repay:
4. More especially, among the sacrifices of the New Testament are alms, as, ‘To do good and to communicate forget not, for with such sacrifices God is well pleased,’ Heb. 13:16.
The sacrifice of prase:
5. And among the rest, the sacrifice of praise, which is in the same chapter, verse 15. First, he saith, By him, that is, by Christ, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips: which is but an exposition of this place, which, because it is especially here intended, I will a little enlarge myself in.
B. What is meant by “calves of our lips”
This idiom is at first quite difficult: calves and lips are not concordant ideas. But the use of “calf” as a metonymy for “sacrifice” leads to some sense:
He first gives an outline of how he will develop the idea: giving glory and giving thanks. One is extolling God, the other is an effusion of love for the thing received.
The ‘calves of our lips’ implies two things: Not only thankfulness to God, but glorifying of God, in setting out his praise. Otherwise to thank God for his goodness to us, or for what we hope to receive, without glorifying of him, is nothing at all worth.
1. What it means to glorify God
For in glorifying there are two things.
a. “A supposition of excellency.” For that cannot be glorified, which hath no excellency in it. Glory in sublimity hath alway excellency attending it. And
b. “The manifestation of this glory.”
Now, when all the excellencies of God, as they are, are discovered and set out, his wisdom, mercy, power, goodness, all-sufficiency, &c., then we glorify him. To praise God for his favours to us, and accordingly to glorify him, is ‘the calves of our lips;’ but especially to praise him. Whence the point is—
c. “That the yielding of praise to God is a wondrous acceptable sacrifice.”
Which is instead of all the sacrifices of the Old Testament, than which the greatest can do no more, nor the least less; for it is the sacrifice and fruit of the lips.
But to open it.
i. The speech which glorifies God has its value in the fact it springs from the understanding:
It is not the sound of the words, but the resolution of the heart which makes the speech God-glorifying.
It is not merely the sacrifice of our lips; for the praise we yield to God, it must be begotten in the heart. Hereupon the word, λογὸς [logos], speech, signifieth both reason and speech, there being one word in the learned language for both.
Reason is communicated as speech:
Because speech is nothing but that stream which issues from the spring of reason and understanding:
therefore, in thanksgiving there must not be a lip-labour only, but a thanksgiving from the lips, first begotten in the heart, coming from the inward man, as the prophet saith, ‘Bless the Lord, O my soul; and all that is within me, bless his holy name,’ Ps. 103:1.
We know what and why we praise:
Praise must come from a sound judgment of the worth of the thing we praise for.
Praise must rise from true affection:
It must come from an affection which desires that God may have the glory, by the powers of the whole inward man, which is a hard matter, to rouse up ourselves to praise God with all the powers of our soul, ‘all that is within me, praise his holy name,’ Ps. 103:1.
In sum: There goeth judgment, resolution of the will, strength of affections, and all with it.
ii. Praise comes from the heart and then flows out into action:
Praise is an act of integrity: It begins with a true understanding and love, expressing itself in word and in conduct:
And then again, besides this, ‘the calves of our lips’ carries us to work. The oral thanksgiving must be justified by our works and deeds; or else our actions will give our tongue the lie, that we praise him with the one, but deny him in the other. This is a solecism, as if one should look to the earth, and cry, O ye heavens! So when we say, God be praised, when yet our life speaks the contrary, it is a dishonouring of God. So the praise of our lips must be made good and justified by our life, actions, and conversation. This we must suppose for the full understanding of the words, ‘We will render,’ from our hearts, ‘the calves of our lips;’ which we must make good in our lives and conversations, ever to set forth thy praise in our whole life.
C. Why this phrase?
Quest. But why doth the prophet especially mention lips, ‘the calves of our lips,’ which are our words?
Ans. 1. Partly, because Christ, who is the Word, delights in our words.
2. Because our tongue is our glory, and that whereby we glorify God.
3. And especially because our tongue is that which excites others, being a trumpet of praise, ordained of God for this purpose. Therefore, ‘the calves of our lips;’ partly, because it stirs up ourselves and others, and partly, because God delights in words, especially of his own dictating.
D. How can become the person who gives such true praise?
To come then to speak more fully of praise and thanksgiving, let us consider what a sweet, excellent, and prevailing duty this is, which the church, to bind God, promiseth unto him, ‘the calves of our lips.’ I will not be long in the point, but only come to some helps how we may come to do it.
1. We must be broken and humbled to give praise: We must think little of ourselves. He makes an important point here concerning thankfulness. A thankful person begins with an understanding of his lack of some-thing and his unworthiness to receive something. We pay money at the market and take away my apple, I am not thankful to the cashier for letting me take my apple, I have paid for it. But if that same person out of kindness gave me that apple without money, an apple I had not earned or deserved, I would be thankful:
First, this praising of God must be from an humble, broken heart. The humble soul that sees itself not worthy of any favour, and confesseth sin before God, is alway a thankful soul. ‘Take away our iniquity, and then do good to us.’ We are empty ourselves. Then will ‘we render thee the calves of our lips.’
Proof of the point
What made David so thankful a man? He was an humble man; and so Jacob, what abased him so in his own eyes? His humility: ‘Lord, I am less than the least of thy mercies,’ Gen. 32:10.
He that thinks himself unworthy of anything, will be thankful for everything; and he who thinks himself unworthy of any blessing, will be contented with the least.
Exhortation: Notice how Sibbes is continually raising application as it is appropriate. To be thankful: which is the thing sought, we first must contemplate our unworthiness. The point here is not self-centered loathing, but a realization that we do not deserve good so that we may be thankful of the good.
Therefore, let us work our hearts to humility, in consideration of our sinfulness, vileness, and unworthiness, which will make us thankful: especially of the best blessings, when we consider their greatness, and our unworthiness of them.
Here he makes a point which coheres with something I see in the Iliad (which I am currently completing), a book of extraordinarily proud men. Thankfulness is almost non-existent. The word “thank” only appears 10 times in Butler’s translation, as an ironic concept, as a means for a god to deceive someone into a committing a crime, as a basis for pride (no one thanks me for my fighting).
I wonder if our emphasis on self-esteem has contributed to unhappiness by making us unthankful: and also creating a basis for constant disappointment and frustration (I have not received what I deserved).
Another note, the broken-hearted humility is humility toward God.
A proud man can never be thankful. Therefore, that religion which teacheth pride, cannot be a thankful religion.
Popery is compounded of spiritual pride: merit of congruity, before conversion; merit of condignity, and desert of heaven, after; free will, and the like, to puff up nature. What a religion is this! Must we light a candle before the devil? Is not nature proud enough, but we must light a candle to it? To be spiritually proud is worst of all.
2. Thankfulness is paired with an evaluation of the greatness and goodness of God. The Christian who “humbles” himself can conceal pride in that humility if it is not paired with an understanding of the goodndess and greatness of God. Without this there will never be thankfulness; and there will not be true humility
And with our own unworthiness, add this: a consideration of the greatness of the thing we bless God for; setting as high a price upon it as we can, by considering what and how miserable we were without it.
He is going to raise the doctrine of Hell. The doctrine is routinely unfashionable and is often considered reprehensible. But here Sibbes asks us to consider it so that we may be thankful. Here is the misery we have earned (and that is the point which is unpalatable, perhaps you could deserve Hell, but I could not), and yet we are spared. If you narrowly avoided being killed in a fire, you would thank the fireman.
He will bless God joyfully for pardon of sin, who sees how miserable he were without it, in misery next to devils, ready to drop into hell every moment. And the more excellent we are, so much the more accursed, without the forgiveness of sins.
For the soul, by reason of the largeness thereof, is so much the more capable and comprehensible of misery; as the devils are more capable than we, therefore are most accursed. Oh, this will make us bless God for the pardon of sin!
Consider all of the good things we have received. In particular be thankful that we can see or hear or touch.
And likewise, let us set a price upon all God’s blessings, considering what we were without our senses, speech, meat, drink, rest, &c. O beloved!
we forget to praise God sufficiently for our senses.
This little spark of reason in us is an excellent thing; grace is founded upon it. If we were without reason, what were we? If we wanted sight, hearing, speech, rest, and other daily blessings, how uncomfortable were our lives! This consideration will add and set a price to their worth, and make us thankful, to consider our misery without them.
Sadly, we don’t know how many good things we have until we do not have them:
But, such is our corruption, that favours are more known by the want, than by the enjoying of them. When too late, we many times find how dark and uncomfortable we are without them; then smarting the more soundly, because in time we did not sufficiently prize, and were thankful for them.
Let us, then, be stirred up to give God his due beforehand, to begin heaven upon earth; for we are so much in heaven already, as we abound and are conversant in thanksgiving upon earth.
3. If we have a good assurance that we are right before God, we will be thankful
And then, labour to get further and further assurance that we are God’s children, beloved of him.
Assurance will work in two ways: it will make me conscious of what I have – and what is coming. It will make me thankful.
This will make us thankful both for what we have and hope for.
Proof of the point by considering the opposite:
It lets out the life-blood of thankfulness, to teach doubting or falling from grace.
Why does God tell us of the good which is laid up for us? To make us hopeful and thus thankful:
What is the end, I beseech you, why the glory to come is revealed before the time? That we shall be sons and daughters, kings and queens, heirs and co-heirs with Christ, and [that] ‘all that he hath is ours?’ Rom. 8:17. Is not this knowledge revealed beforehand, that our praise and thanksgiving should beforehand be suitable to this revelation, being set with Christ in heavenly places already. Whence comes those strong phrases? ‘We are raised with Christ; sit with him in heavenly places,’ Eph. 2:6; ‘are translated from death to life,’ Col. 1:13; ‘transformed into his image;’ ‘partakers of the divine nature,’ &c., 2 Pet. 1:4.
Faith begets thankfulness. Doubting robs us of blessing. This is an important aspect of faith: it the means by which one person receives love and joy and hope from another: if I distrust you, I can never receive love from you.
If anything that can come betwixt our believing, and our sitting there, could disappoint us thereof, or unsettle us, it may as well put Christ out of heaven, for we sit with him. If we yield to the uncomfortable popish doctrine of doubting, we cannot be heartily thankful for blessings; for still there will rise in the soul surmises, I know not whether God favour me or not: it may be, I am only fatted for the day of slaughter; God gives me outward things to damn me, and make me the more inexcusable.
And if we doubt we will not give God the praise he deserves. How could one be thainkful with, maybe you’ll do me good?
What a cooler of praise is this, to be ever doubting, and to have no assurance of God’s favour! But when upon good evidence, which cannot deceive, we have somewhat wrought in us, distinct from the greater number of worldlings, God’s stamp set upon us; having evidences of the state of grace, by conformity to Christ, and walking humbly by the rule of the word in all God’s ways: then we may heartily be thankful, yea, and we shall break forth in thanksgiving; this being an estate of peace, and ‘joy unspeakable and glorious,’ 1 Pet. 1:8, wherein we take everything as an evidence of God’s love.
He restates the proposition:
Thus the assurance of our being in the state of grace makes us thankful for everything.
He restates the contrary: Notice the tell them what you are going to tell them, tell them, tell them what you told them. Particularly when delivering an oral message, repetition is critical to retention and understanding.
So by the contrary, being not in some measure assured of God’s love in Christ, we cannot be thankful for everything. For it will always come in our mind, I know not how I have these things, and what account I shall give for them.
He repeats the exhortation: Be assured of what you will receive for this will fill your heart with thankfulness:
Therefore,
[two reasons]
[1]even for the honour of God,
[2]and that we may praise him the more cheerfully,
[exhortation]
let us labour to have further and further evidences of the state of grace,
[this leads to]
to make us thankful both for things present and to come,
seeing faith takes to trust things to come, as if it had them in possession.
[Our faith is well-grounded]
Whereby we are assured of this, that we shall come to heaven, as sure as if we were there already. This makes us praise God beforehand for all favours; as blessed Peter begins his epistle, ‘Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you,’ &c., 1 Pet. 1:3, 4.
A final encouragement:
As soon as we are newborn, we are begotten to a kingdom and an inheritance. Therefore, assurance that we are God’s children will make us thankful for grace present, and that to come, as if we were in heaven already. We begin then the employment of heaven in thanksgiving here, to praise God beforehand with cherubims and angels. Let us, then, be stirred up to give God his due beforehand, to begin heaven upon earth; for we are so much in heaven already, as we abound and are conversant in thanksgiving upon earth.
Now, this promise which the church makes here of praise, is a kind of vow, ‘So will we render,’ &c. To bind one’s-self is a kind of vow.
a. The Purpose of the Vow
Here Sibbes argues in the form of a chiasm. The elements of the argument, reordered, are as follows: The purpose, the end of all things is the glory of God. Human beings fulfill their purpose by giving glory to God. All other things likewise exist for this ultimate end. It is likewise the end of God that God be glorified: God is “moved” by our giving him glory. When we bind ourselves by a vow to give God glory, by giving him thanks, we make an argument which will “prevail with God” (as is explicitly stated in the next paragraph.
This presents a question of the impassibility of God: There is a false understanding of God being impassible which thinks that God must an unresponsive stone, perhaps a pure intellect with the emotional range of a computer. If God has any responsiveness whatsoever to humanity, then God cannot be impassible. This false understanding of impassibility then sets up a false dichotomy, which must contend that since God is shown repeatedly in Scripture to be relational with humanity (God shows wrath, God is love, et cetera), then God must not be impassible.
This doctrine is difficult, primarily I believe, because we start our conception of God with a false conception. A full discussion of this doctrine lies well-beyond this comment on Sibbes’ sermon. However, we can take a quick look, first, at how Sibbes understood the term, and then how of his contemporaries used the term.
He uses the term in reference to our glorified resurrection bodies, “Says he, the body is sown in corruption, but raised in incorruption. Then no more mortality, nor tribulation, nor any sense of sorrow. Some interpreters have thought good to express this by the word impassible, signifying an impossibility of feeling any more hunger, cold, thirst, sorrow, and the like; in brief, not capable of suffering any more; for at first, sin brought in corruption, but then all sin being abolished, corruption, and all things thereunto belonging, must needs cease.” Richard Sibbes, The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart, vol. 7 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; W. Robertson, 1864), 500–501.
In a related manner, he uses it in reference to Adam (here the word “unpassable”) and in relation to Incarnation: “This should sweeten all our afflictions, that we are dying with Christ, whereby Christ hath communion with us, and whereby we are fitted for communion with Christ; as put case we have sickness or trouble, &c. Christ took upon him flesh, but what? As it was in Adam unpassible?* Christ took upon him our passible nature, as subject to suffer cold, and hunger, and pain, of weariness, and it is fit our bodies should be conformable to the body of Christ, ‘for we are predestinate to be conformed to Christ,’ Rom. 8:29, and therefore when we are put to pain in our callings, or troubled for good consciences, and thereby wear out our bodies, it is but as Christ’s body was used. He took a body that he might suffer, and going about doing good, and be put to hardship. Therefore, if we be put to hardship, it is no more than our Lord Jesus Christ did. And therefore those that be so delicate that will take no pains, endure no sickness, the wind must not blow upon them, the sun must not shine upon them, they love no saving goodness, nothing of the Spirit of Christ, who out of love took our nature upon him, obnoxious to all pain and labour; though not infirmities of our particular persons, yet of our nature. He took upon him our miserable nature, our passible nature, and then he hath our nature in heaven.”
Richard Sibbes, Tvol. 4, p. 408.
In a similar vein to Sibbes, Jonathan Edwards uses it as a reference to the divine nature, in contrast to the state of the Incarnation, “If Christ had remained only in the divine nature, he would not have been in a capacity to have purchased our salvation, not from any imperfection of the divine nature, but by reason of its absolute and infinite perfection. For Christ merely as God was not capable either of that obedience or suffering that was needful. The divine nature is not capable of suffering, for it is impassable and infinitely above all suffering; neither is it capable of obedience to that law that was given to man. ’Tis as impossible that one that is only God should obey the law that was given to man as ’tis that he should suffer man’s punishment.” Jonathan Edwards, “Sermon Fourteen,” in A History of the Work of Redemption, ed. John F. Wilson and John E. Smith, vol. 9, The Works of Jonathan Edwards (New Haven; London: Yale University Press, 1989), 295–296.
Charnock uses it to refer to the capacity to be adversely affected by the creation, to suffer, “As patience signifies suffering, so it is not in God. The divine nature is impassible, incapable of any impair; it cannot be touched by the violences of men, nor the essential glory of it be diminished by the injuries of men; but as it signifies a willingness to defer, and an unwillingness to pour forth his wrath upon sinful creatures, he moderates his provoked justice, and forbears to revenge the injuries he daily meets with in the world. He suffers no grief by men’s wronging him, but he restrains his arm from punishing them according to their merits.” Stephen Charnock, The Complete Works of Stephen Charnock, vol. 2 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; W. Robertson; G. Herbert, 1864–1866), 504.
Finally, Thomas Watson uses it in parallel with “impenetrable” and says plainly, the wicked cannot hurt God, “If God be a spirit, then he is impassible,—he is not capable of being hurt. Wicked men set up their banners, and bend their forces against God; they are said to fight against God, Acts 5:39. But what will this fighting avail? What hurt can they do to the Deity? God is a spirit, and therefore cannot receive any hurtful impression; wicked men may imagine evil against the Lord, Nahum 1:9., “What do ye imagine against the Lord?” But God, being a spirit, is impenetrable. The wicked may eclipse his glory, but cannot touch his essence. God can hurt his enemies, but they cannot hurt him. Julian might throw up his dagger into the air against heaven, but could not touch the Deity. God is a spirit, invisible.” Thomas Watson, The Select Works of the Rev. Thomas Watson, Comprising His Celebrated Body of Divinity, in a Series of Lectures on the Shorter Catechism, and Various Sermons and Treatises (New York: Robert Carter & Brothers, 1855), 35.
But saying that God cannot be injured by the creation, does not mean that God is unknowledgeable concerning, nor that God will not act with respect to the creation. That God has said he will hear is an act of promise by God. When Sibbes says that God is “bound” by a vow of thankfulness, it cannot mean that God is unwillingly subjected to the power of the Creature. If the Creature had control over the Creator, then God would be passible.
The nature of the binding is explained in the next paragraph where it says such a vow of praise “prevails” with God: it is a prayer which God has said he will hear. As it says in Ephesians 1:6, God has covenanted and graciously provided for blessed the descendants of Adam “to the praise of his glorious grace.”
The paragraph has been broken out into clauses so that the building up of the argument can be seen more clearly.
Here is the proposition which he will develop:
The church therefore binds herself, that she may bind God; for binding herself by vow to thankfulness, she thereby binds God;
Here he states that God is “moved” – but not in way of suffering:
who is moved with nothing we can do so much as with setting forth of his praise, which was his end in all the creation, the setting forth of his glory.
[There is] nothing we can do so much as with setting forth of his praise, which was his end in all the creation, the setting forth of his glory.
This explains the rationale upon which he can state that God is moved: God created the cosmos for his glory: that is the end of all things. Thus, when God receives glory from the creation, he is merely receiving the end of what he did in the first instance:
The end of the new creature is the end of all things both in nature and grace; the end whereof is God’s glory, from whence all things come and wherein all things end: as we say of a circle, all things begin and end in it.
He summarizes the rationale in a sentence:
All other things are for man, and man for God’s glory.
There is a mountain of theology in that sentence. One thing to briefly note is how this very sentence runs wildly contrary to non-Christian understandings of the world. It revolts against any understanding which detracts from God’s glory. It revolts against any understanding which denigrates humanity to a level of the remainder of the creation: there is a distinct hierarchy here.
When the soul can say, ‘Lord, this shall be for thy honour, to set forth thy praise,’ it binds God.
Hence, that they might move God to yield to their prayers, they bind themselves by a kind of vow.
Do thus, O Lord, and thou shalt not lose by it, thou shalt have praise; ‘so will we render thee the calves of our lips.’
b. The use of vows
This is a topic which I don’t know I have ever heard a sermon preached upon. Perhaps there was a brief mention here and there – with caveat that this is being noted merely to explain this ancient custom. But a sermon which ever encouraged a vow by a living saint, that I do not recall.
But here, Sibbes explains that we do vow and that we should consciously make certain vows to God:
So promises and vows of praise are alleged as an argument to prevail with God, for the obtaining of that the church begs for: ‘So will we render,’ &c. Not to enter into the commonplace of vows, only thus much I say, that there is a good use of them, to vow and promise thankfulness when we would obtain blessings from God. That which a promise is to men, that a vow is to God; and usually they go together in Scripture, as it is said of David, that ‘he vowed unto God, and sware unto the mighty God of Jacob,’ Ps. 132:2. So we have all in baptism vowed a vow. So that it is good to renew our vows often, especially that of new obedience; and in this particular to vow unto him that we will praise him, and strive that his glory be no loser by us.
He then sets forth two reasons we should vow: We are forgetful; we are inconstant.
i. We should vow, because we forget
Take the time to look through Deuteronomy and search for the uses of the words: ‘forget’ and ‘remember’. Over and again, Moses warns them, “Lest you forget” and fall into sin. Therefore, “remember”. The same danger faces us today:
1. It is good thus to vow, if it were but to excite and quicken our dullness and forgetfulness of our general vow; to put us in mind of our duty, the more to oblige us to God and refresh our memories. This bond, that having promised, now I must do it, provokes the soul to it. As it helps the memory, so it quickens the affections.
ii. We should vow, because we are inconstant:
2. Besides, as by nature we are forgetful, so we are inconstant; in which respect it is a tie to our inconstant and unsteady natures.
He makes a point here about conscience: A well-informed conscience has an effect upon us. To vow is to make our relationship with God a matter of conscious conscience. Our inconstancy and forgetfulness make it necessary for us to use means. The use of means is not sinful, but rather a recognition of our status as creatures.
For there are none who have the Spirit of God at all, with any tenderness of heart, but will thus think: I have vowed to God. If it be a heinous thing to break with men, what is it wittingly and willingly to break with the great God? A vow is a kind of oath. This is the sacrifice of fools, to come to God, and yet neither to make good our vows, nor endeavour to do it.
Sibbes here makes an application to the congregation before him, based upon the fact that they had already taken communion. It has been my experience that communion comes at the end of the service and the mediation upon communion comes only before it is received. Here is says, you have taken and this is what this now imposes upon you:
Let us consider therefore what we have done in this case. By permission of authority, there was a fast lately, when we all renewed our vows (we mocked God else), [and] received the communion. Will God be mocked, think you? No; but howsoever man may forget, God will not, but will come upon us for non-payment of our vows and covenants.
He then expands the point and makes a broader application: What else have you done with God? What prayers, what promises?
Lay we it to heart therefore what covenants we have made with God of late. And then, for the time to come, be not discouraged if you have been faulty in it. There is a general vow, wherein, though we have failed (if we be his children, and break not with God in the main, cleaving to him in purpose of heart, occasionally renewing our purposes and covenants), yet let not Satan discourage us for our unfaithfulness therein.
And what if you have failed:
But be ashamed of it, watch more, look better to it for the time to come, and make use of the gracious covenant; and, upon recovery, say with the church, ‘So will we render the calves of our lips.’
Look carefully at how Sibbes makes this point: (1) see your sin and feel the remorse for your sin; (2) repent and look forward; (3) make gracious use of the covenant: God has not rejected. The covenant of grace is still in place. God sits upon a throne of grace for those, like you, who have sinned. You are qualified to receive grace because you need grace and you seek grace. (4) Therefore, give thanks. Our stumbling should become the occasion of our renewing our pilgrimage.
He now presses the point by first a reference to the sacrificial system of Israel:
It was the custom under the Jewish policy, you know, to offer sacrifices of all sorts. But the Spirit of God speaks here of the church of the Jews under the New Testament; especially what they should be after their conversion, having reference to the Jews in Christ’s time, and to the believing Jews in all times, implying thus much; howsoever, not legal sacrifices of calves, bullocks, sheep, and lambs, yet the ‘calves of the lips,’ which God likes better, are acceptable to him.
He moves this to the Church:
And it likewise implies some humiliation of the church.
He then leads the congregation in a prayer on this point: Note that the final application of this point is not: go and do this later. Sibbes does it right then with them. He prays and teaches them how and what to pray:
Lord, whatsoever else we could offer unto thee, it is thine own, though it were the beasts upon a thousand mountains; but this, by thy grace, we can do, to ‘praise thee,’ Ps. 50:23. For God must open and circumcise our lips and hearts before we can offer him the ‘calves of our lips.’ Thus much the poorest creature in the world may say to God, Lord, ‘I will render thee the calves of my lips.’ Other things I have not. This I have by thy gracious Spirit, a heart somewhat touched by the sense of thy favour. Therefore ‘I will render thee the calves of my lips;’ that is, praise, as the apostle hath it, ‘By him therefore let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to his name,’ Heb. 13:15. ‘So will we render thee the calves of our lips.’
IV. Application: How Should we Pray, “Do Good to Us”?
A. Proposition:
Use. Which should teach us not to limit the Holy One of Israel in our desires of any outward thing whatsoever.
1. What then should we pray?
Especially desire forgiveness and spiritual good things, leaving the rest to his wise disposing.
2. Does this mean we should not pray for relief from trials?
Yet notwithstanding, out of the sense of pain and grief, we may pray either for the mitigation or removing of a cross, if God be so pleased.
He considers this proposition from two different angles. First, our desire to be relieved. Second, our contentment if God wills otherwise
a. We may pray for relief in our circumstances.
Because he hath put in us self-love, not sinful, but love of preserving our nature, therefore he permits us, if it may stand with his good pleasure, to desire the good of our outward man, as, Lord, give us bodily health, for we cannot else be instruments of serving thee.
b. We must be content with God’s determination of our circumstances
With reservation of God’s good pleasure, we may desire such and such things, conditionally, that when we see God will have it otherwise, we rest contented, sit down quietly, knowing that whatsoever health, sickness, or crosses he sends, it comes from his goodness and love, and shall turn to our good at length. If we love God, all shall work for good.
B. How we are to pray for pardon
‘Take away our iniquity, and do us good.’
1. The Scope of this prayer
We should make this petition for the church and ourselves. Pardon our sins, and do good to us, to our persons, to the state, to the times wherein we live, to the church at home and abroad, do good to all.
2. The benefits of such a prayer
And we may observe this from the order, and know what good we have. It comes from God in love, when it comes after forgiveness of sins.
When we become conscious of the good with have coming from love, it will give our good state a greater blessedness.
How then, may we take comfort of all the good things we have enjoyed, having seen many good days, enjoyed many good blessings, in health, wealth, good magistracy, ministry, peace, plenty, and the like! If all this goodness of God lead us to God, and draw us nearer to him, ‘after forgiveness of sins,’ grounded on the former evidences I spake of, then they come in love.
Here he provides a warning: One cannot tell whether a thing is a blessing or a curse without knowing (first) our standing before God. Giving wealth or power to a wicked a king is not a blessing to that king but rather a ground for God to judge the king for the misuse of such things. But when we are right with God, we can rightly receive these good things as a blessing.
But never let us think to have true comfort with a blessing, or any good thing we enjoy, till we have assurance of God’s love and mercy in the forgiveness of sins, lest God strip us naked of all the good things we have, and make us as naked as Dives in hell, who had not anything that was good to refresh his body or soul. So that all good things we enjoy here without this, will only aggravate our condemnation.
This leads to a conclusion:
Let us observe, therefore, how all our good things are joined with spiritual good (whether we ourselves are made better by them or not), having our sins pardoned.
Keep short accounts with God:
I beseech you, let us renew our requests for forgiveness of sins every day, making our accounts even with God, desiring grace to set our souls in a holy and sanctified frame with God, that ourselves may be good, our conversation good, and that then he would ‘do good to us’ all other ways, and sanctify all other things.
All of our trouble stems from our breach with God. Accordingly, we must first remedy the breach and then seeks ways to ease our pilgrimage.
This is the method of God’s Spirit in setting us right onwards in our heavenly journey, first to have forgiveness of sins, then sanctification, to be better ourselves, and then to look for peaceable and comfortable days in this world, if God see it good. What can be more? ‘Take away all iniquity, and do us good,’ all manner of good.
C. An exhortation to communion With God
This section comes as a development of the proposition that (1) all good comes from God, and (2) we must be reconciled to receive that God. Therefore, our chief end must be in our actually relating with and to God:
Therefore, since all good comes from God, the first and chief good, let us labour to have communion with him by all sanctified means, that so he may take away our ill, and do us every way good to our souls, bodies, conditions.
Something to note here, which is often missing from those who are theologically sound and desire to avoid the excesses of the “prosperity preachers.” We seek God because it is our good to do so. It is our duty and obligation as creatures; but our Creator has imposed this duty upon so that He may do us good.
Praise to the Lord, who doth prosper thy work, and defend thee; Surely his goodness and mercy here daily attend thee; Ponder anew All the Almighty can do, He who with love doth befriend thee.
Oh, what a blessed thing is it for a Christian to keep a strict and near communion with the fountain of goodness, who can do more for us than all the world besides! When we are sick on our deathbeds, or when conscience is thoroughly awaked, then to speak peace comfortably to us in this great extremity, is more worth than all this world.
Therefore let us labour to keep communion with God, that he may speak peace to our souls when nothing else can.
All our care, therefore, should be to annihilate ourselves, to come with empty, poor souls to God, ‘Do good to us.’ In which case it is no matter what our ill be, if he do us good, who hath both pardon and rich grace to remove the evil of sin, and convey all grace unto us out of his rich treasury.
1. An exhortation:
I beseech you, therefore, let us take heed how we break or walk loosely with God, seeing we can have no further comfort of any good thing we enjoy, than we are careful to keep and maintain our peace and communion with him at all times.
What happens then we sin and break communion:
And when we run into arrearages with God, then be sure we lie not in sin, but say, ‘Take away all iniquity, and do good to us,’ labouring to be in such an estate as God may give us his Holy Spirit, both to make us good and to sanctify unto us all other good.
2. The good of communion
At this point he says something of profound importance. We tend to think of our sanctification as primarily a matter of our refraining from bad conduct and the exertion of our will. What Sibbes says here is that by being in communion with God we become sanctified. (2 Cor. 3:18) We become like the company we keep. God does not say become perfect and then you may come to me – rather he says come to me so that you may be made good. Sanctification is something God does in and through us; not something we achieve for ourselves. Yes, we are quite busy in this work, but it is God who works in us. (Phil. 2:13)
There be good things which are good of themselves, and which make all other things good. Thus, by communion with God, we ourselves are made good, and all other things likewise are made good to us, all his ways being mercy and truth unto those who fear him.
Like a phsycian, the good God does us may not always be pleasant and often may be painful.
Therefore, resign we ourselves and all that we have unto his wisdom and disposing, because ofttimes there is good where we imagine the worst of evils to be, as it is sometimes good to have a vein opened to be purged. The physician thinks so, when yet the patient, impatient of reason’s issue, thinks not so. But as the physician is wiser than the patient, to know what is best for him, so God is wiser than man, to know what is good for him, who intends us no hurt when he purgeth us by affliction.
All our care, therefore, should be to annihilate ourselves, to come with empty, poor souls to God, ‘Do good to us.’ In which case it is no matter what our ill be, if he do us good, who hath both pardon and rich grace to remove the evil of sin, and convey all grace unto us out of his rich treasury.
III. Doct. That God’s mercy to his children is complete and full.
At this point, Sibbes will develop two related points: (1) When the obstacle of sin has been removed, God is full of grace toward us and delights in our seeking grace from him. (2) We are then filled with joy and thankfulness toward the God who gives us grace. Interestingly, the same point was made by De Silva based upon the understanding of “Charis” (grace) in the ancient world. David A. deSilva, “Patronage and Reciprocity: The Context of Grace in the New Testament,” Ashland Theological Journal Volume 31 31 (1999): 32.
Now, having stated his doctrine, Sibbes gives an explanation of what is entailed in God’s forgiveness and grace. He makes a useful comparison here. When we speak of things in God, the relationship to human interactions can only be approximate or comparative. Our love is never God’s love in quality and extent. Since we cannot understand God in an absolute sense, he provides us analogies by which we can begin to understand. Sibbes makes use of that principle by making a negative comparison with human conduct.
For he takes away ill, and doth good. Men may pardon, but withal they think that they have done wondrous bountifully when they have pardoned. But God goes further. He takes away ill, and doth good; takes good out of his fountain, and doth good to us.
The first “use” is for our encouragement. The argument will be as follows: God is infinitely good toward us. When sin is removed as an impediment to our relationship, God’s grace will abound. Knowing this will encourage us. This encouragement then becomes a basis for prayers for further grace.
Use. Therefore, let us make this use of it, to be encouraged, when we have the first blessing of all, forgiveness of sins, to go to him for more and more, and gather upon God further and further still.
The pray for more from God is to honor God. This may seem to be counterintuitive. In our relationships when someone does us good, we can be hesitant to seek more, because we drawing on a finite resource. But with God, asking glorifies him: “call upon me in the day of trouble; I will deliver you and you will glorify me.” Ps. 50:15
For because he is a fountain of goodness that can never be drawn dry, he is wondrously pleased with this. We cannot honour him more than by making use of his mercy in the forgiveness of sins; and of his goodness, in going to him for it; and having interested ourselves in his goodness, go to him for more. Lord, thou hast begun: make an end; thou hast forgiven my sins; I want this and that good; together with the pardon of my sins, do me good. ‘Receive us graciously,’ or, ‘do us good.’
We are attracted to our own good. When sin is removed between us and God, God will be a fountain of good to us:
Now, good is the loadstone [magnet] of the soul, the attractive that draws it. Therefore, after forgiveness of sins, he saith, ‘do good.’ The petition is easy, God will soon grant it. For nothing else interposeth betwixt God and us, and makes two, but sin, which being removed, he is all goodness and mercy. ‘All his ways are mercy and truth,’ Ps. 25:10. Yea, even his sharpest ways are mercy, all mercy. When sin is forgiven, there is goodness in all, in the greatest cross and affliction. ‘Do good to us.’
What is meant by “good” here:
The soul, we see, desires good, and needs good. It is a transcendent word here, and must be understood according to the taste of God’s people, of a sanctified soul. ‘Do good.’ Especially do spiritual good to us. Together with the forgiveness of sins, give us the righteousness of Jesus Christ, sanctifying grace, such good as may make us good first.
For the desire must be such as the person is, who makes it. Wicked men, as it is said of Balaam, have good gifts, without the good God; but we must not be so pleased with gifts, unless we be good ourselves, and see God making us good. ‘Can an evil tree bring forth good fruit?’ Mat. 7:18. Therefore, the apostle calls the regenerate person ‘God’s workmanship,’ &c., Eph. 2:10. We are God’s good work, and then we do good works; being made good, good comes from us.
Here, Sibbes provides both an exposition of “do good to us” and prayer for that good. It is quite a remarkable section:
‘Do good to us.’
It is an acknowledgment of their own emptiness,
‘Do good to us.’
We are blind in our own understandings, enlighten us.
We are perplexed, set us right.
We are dull, quicken us.
We are empty, fill us.
We are dark, shine upon us.
We are ready to go out of the way, establish us.
Every way do good to us suitable to our wants.
The best that we can bring to thee is emptiness.
Therefore do thou good to us; fill us with thy fulness.
Do good to us every way, whereby thou usest to convey spiritual things to thy servants’ souls.
Give us first thy grace, thy Spirit, which is the spring of all good things; for the Spirit of God is a Spirit of direction, of strength, of comfort, and all. Therefore he who hath the Spirit of God hath the spring of all.
That is begged in the first place.
He proceeds with another set of petitions:
And then give us good magistrates, to rule us well, and good ministers, who are the dispensers of grace, instruments of our salvation, the conduit pipes whereby thou fillest and conveyest good to us.
The prayer “do good to us” is coupled with “take away all iniquity” – which is the first good in a series of good.
When thou hast made us good, continue the means of salvation for our good every way. The church, when she saith, ‘Do good to us,’ hath a large desire. Here be seeds of wondrous large things in these two short petitions, ‘Take away all iniquity,’ and ‘do good to us.’ A bono Deo, &c. From the good God nothing can come but what is good. Therefore do good to us in all spiritual things. The prophet David aims at this excellent good, saying that other men are for corn, wine, and oil, and say, ‘Who will shew us any good? But, Lord, lift thou up the light of thy countenance upon us,’ Ps. 4:6, 7. Thy lovingkindness is better than life, therefore do good to us. When thou hast forgiven our sins, shine graciously upon us in Jesus Christ.
And this first good leads to all good:
And it extends its limits likewise to outward prosperity, this desire of doing good. Let us have happy days! Sweeten our pilgrimage here! Let our profession of religion be comfortable! Do not lay more crosses upon us than thou wilt give us strength to bear! Do good to us every way!
In this, God teaches us to pray:
But mark the wisdom of the Holy Ghost in dictating of this prayer to them. He speaks in general, ‘Do good to us;’ not to do this or that good, but he leaves it to the wisdom of God, as they here frame their hearts unto the will of God.
‘Do good to us,’ spiritual. That needs no limitation, because we cannot more honour God than to depend upon him for all spiritual good things. Thou art wiser, and knowest what is good for us better than we ourselves. Beggars ought to be no choosers. Therefore ‘do good to us,’ for the particulars we leave them to thy wisdom.
Sibbes then turns to the congregation with a word of direct encouragement:
Oh, beloved, it is a happy and blessed privilege to be under the conduct of so wise and all-sufficient a God, who is good, and as he is good, knows best what is good for us. We would have riches, liberty, and health; aye, but it may be it is not good for us. ‘Do good to us.’ Thou, Lord, knowest what is best. Do in thine own wisdom what is best.
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.
B. The second clause of the command, after taking words, “Turn to the Lord.”
‘And turn to the Lord.’ He repeats the exhortation of returning, to shew that words must not be empty, but such as are joined with a purpose of turning to God.
He provides the rationale for this observation (words must be coupled to action):
For otherwise, to turn to him with a purpose to live in any sin, is the extremity of profane impudence.
Then he provides an illustration: The illustration works by arguing from a circumstance which one could not contest. Then by analogy, the same principle works when applied to God:
To come to ask a pardon of the king, with a resolution to live still in rebellion against him, what is this but mockery, as if one should come with a dagg* to shoot him?
The proposition is in then applied:
Such is our case, when we come to ask forgiveness, with a purpose to offend. It is the extremity of profaneness, to come to ask a pardon, to the intent that we may sin still. Therefore he repeats it again, ‘Take unto you words, and turn to the Lord.’
1. Overview of the argument:
The form is—
‘Take away all iniquity, and receive us graciously,’ or ‘do good to us:’ ‘so will we render the calves of our lips;’ wherein we have,
a. The Petition:
1. A petition: (1.) To take away all iniquity; (2.) To receive them graciously.
b. The Re-stipulation:
2. A re-stipulation, or promise of thankfulness back again to the Lord, ‘So will we render the calves of our lips.’
c. Observations:
So that we may observe, hence—
i. “What God will grant us.”
a.
He will have us ask of him. ‘Yet for all these things I will be sought unto of the house of Israel,’ Ezek. 20:31, saith God; because he will have us acknowledge our homage and dependence upon him.
Here he supplies another reason for prayer: It is to acknowledge our dependence upon God. This leads to the application:
Therefore we must ask what he hath purposed to give. ‘Take away all iniquity,’ &c., where there is an implication of a confession of their sins and great iniquities. ‘Take away iniquity,’ and ‘Take away all iniquity,’ that is, our manifold guilt. So, before petition, there must be a free and full confession, as was shewed before.
ii. The confession to God:
Now, this confession here is made to God, and to God only, saith Austin [St. Augustine] in this case.
At the time of Sibbes’ writing, the question about oral confession to a priest as a necessary element in the forgiveness of sins was a live-issue for many people even in protestant England.
a. Quote from Augustine’s Confessions
Because it is a point in controversy, it is good to hear what the ancients say. There are a curious sort of men, who are busy to search into other men’s lives, and are careless in amending their own. Saith he, ‘What have I to do with men to hear me confess, when I have offended God? We must confess to God, and to God only.’
b. When confession should be public; when private:
But in some cases there may be public and private confession to men.
Public, in public offences, for the satisfaction of the church, and the glory of God; for preventing of scandal.
Private, to ministers, for the quieting of conscience. But this is only in some cases. Men go not to the chirurgeon, as the papists would have it, for every little prick of their finger. No; but yet in some cases it is good to open the matter to a minister, ‘who hath the tongue of the learned,’ Isa. 1:4. But the sin is toward God, against him, he only being able to forgive sins, as the Pharisees confessed: ‘None can forgive sins but God,’ Mark 2:7. The papists, therefore, herein are worse than the Pharisees.
2. The first clause of commandment: pray, “Take away inquity.”
The petition is, ‘Take away iniquity,’ and ‘all iniquity.’ Why all?
a. Love of God is hatred of all sin.
First. Because where there is any true goodness in the heart, that hatred which carries the bent of the soul against one sin, is alike against all, as I shewed; and the devil carries thousands to hell by this partial obedience, because he knows at any time where to have such. God and a purpose to sin will not stand together, nor dwell in a heart that allows itself in any sin, be it never so small. He saith, Take away all, because the Spirit of God works in a man renewed, such a disposition of sincerity to hate all alike.
b. A desire to like God
Secondly, he saith, ‘Take away all iniquity,’ because the heart, which desires to be at peace with God, desires also to be like God, who hates all sin. Therefore, saith the sanctified soul, forgive all sin.
He then proves up this point with an eight-fold repetition (with slight variations) of “Take away all iniquity”. Each one of these repetitions places a slightly different variant on the rationale. The effect of this repetition is not merely provide a cogent argument, but also to create an emotional response, as figures of repetition often do (when used well).
Desire to be with the Lord:
‘Take all away,’
that I may have nothing in me displeasing unto thee. I desire to join with the Lord; to hate what he hateth, and as he hateth; to carry a perfect hatred to the whole kind.
Fulfilling the hatred of sin:
‘Take away all iniquity.’
Hatred is not satisfied, but with the utter abolishing of the thing hated. Therefore it hath this extent here.
Cleanse me from all sin:
‘Take away all sin,’
both the guilt and the reign of every sin, that none may rule in me; nay, by little and little, purge out all.
Protection from the penalty of sin:
‘Take away iniquity,’
and the train of all which it draws after it—judgments.
What it is to take away iniquity:
‘Take away iniquity,’
that is, forgive the sin, and overcome the power of it by sanctifying grace, and remit the judgments attending it.
Remove the guilt:
‘Take it away.’ That is, take away the guilt of it utterly by pardon, and the remainders thereof by sanctifying grace, so as the Spirit may rule, and be all in all in us. They see sin is an offensive thing, and therefore they say,
The pain of conscience:
‘Take it away,’ as an offensive, odious thing, and as a burden. For howsoever it be sweet as honey in the committing it, afterwards, when the conscience is thoroughly awaked, it is most offensive and bitter.
Thomas Brooks wrote, “Till we have sinned, Satan is a parasite; when we have sinned, he is a tyrant.” Hell is often described as including the pain of conscience.
So as in this case, a sinner would gladly run from his own conscience, and from himself; run anywhere from the tormenting and racking thoughts of conscience awaked, and withal hates the place where it was committed, and the company with whom, yea, the thoughts of them.
As Absalom**[this is an error: Absalom’s sister was Tamar. The perpetrator was Amnon] hated Tamar after he had lien with her, so a sinner awaked from sin hates what he formerly loved. As good men love the circumstances of anything which puts them in mind of any good they have done, loving both place and person. So it is with a sinner. When his conscience is awaked, he hates all things which puts him in mind of his sins.
Therefore,
‘Take it away,’
forgive it, cast it into the bottom of the sea, blot it out of thy remembrance, cover it, impute it not; all which phrases shew a taking away.
Again Brooks, “Surely if it be such an honour to man, ‘to pass over a transgression,’ it cannot be a dishonour to Christ to pass over the transgressions of his people, he having already buried them in the sea of his blood. Again, saith Solomon, ‘It is the glory of God to conceal a thing,’ Prov. 25:2
Therefore, I beseech you, let us examine ourselves hereby, whether our desire of forgiveness be sound or not.
c. How the desire to be freed from sin becomes controls
i. He begins with this observation of human psychology:
If we desire sin should be taken away, we cannot think of it with comfort.
It is interesting in how Sibbes discusses sin and one’s internal life: it is not the outwar conduct which is determinative, but the inward desire which is determinative – particularly on this point. If the Spirit has worked: “soundly touched with a saving sense of sin”, then the response is a hatred of sin. He is a good enough pastor not to reduce sin to behavior. One may stop some behavior for any number of reasons.
The cry “take it away” is a sovereign work of God.
For in that many think with delight of their old sins, what do they else, but repeat them over again and again? But where the heart is soundly touched with a saving sense of sin, O then he cries, ‘Take it away;’ take it out of my conscience, that it cause not despair there; and out of thy remembrance, that no advantage be taken against me for it. ‘Take it away.’
But it is no otherwise taken away than by satisfying of divine justice.
ii. This is a cause for thanksgiving
How much are we beholden to Christ, therefore, who hath borne and taken away our sins, and as the scape-goat, gone away with the burden of all into the wilderness of oblivion. Blessed be God, and the Lamb of God, that taketh away the sins of the world! We can never bless God too much, nor sufficiently, for Christ. ‘Blessed be God, the Father of our Lord Jesus Christ,’ Eph. 1:3. Now we may think of sin without shame and despair. O blessed state, when a man can think of his former odious, and filthy, loathsome sins, and yet not despair! Because, when he believes in Christ, the blood of Christ purgeth all away, takes away all sin. He hath taken them away.
iii. The end sought by the prayer, “take away all iniquity”
You see here, in the first place, they pray for the taking away of their iniquity.
We receive God’s favor:
For, take away this, and all other mercies follow after, because this only is it which stops the current of God’s favours, which removed, the current of his mercies run amain. As when the clouds are gone, the sun shines out; so let our sins be removed, and God’s favour immediately shines upon us.
Our relationship to God is as loving Father:
Therefore, first ‘Take away all iniquity,’ and then we shall see nothing but thy fatherly face in Christ. You see what the care of God’s children is, to seek mercy and favour in the first place; as David, ‘Have mercy on me, O Lord!’ Ps. 51:1. This he begs first of all.
By commanding our prayer “take away all iniquity” it is as if God “begs” that we should pray to receive his mercy. This is a remarkable thing: God is the offended party in our sin; and here, God is commanding, wooing Ephraim to repent and receive mercy:
Whereas God had threatened other terrible judgments, as that the sword should never depart from his house, &c., yet he neglects all, as it were, and begs only for mercy, ‘to take away iniquity.’ For a sinner is never in such a blessed condition as he should be in, until he prize and desire mercy above all; because, though we be in misery, until then, with sinful Ephraim, Hos. 7:14, we howl upon our beds for corn and wine, preferring earthly, sensual things before all.
The blessing of repentance: goodness, grace, mercy:
But that soul and conscience which is acquainted with God, and the odiousness of sin, that soul God intends to speak peace unto in the end, desires pardon of sin and mercy above all. For it knows that God is goodness itself, and that, when the interposing clouds are vanished, God cannot shew himself otherwise than in goodness, grace, and mercy. ‘Take away all iniquity.’
3. How should we think of forgiven sins?
Quest. Before I go further, let me answer one question. Ought we not to think of our former sins? Shall God take them away altogether out of the soul?
Sibbes distinguishes between ways in which we could have knowledge of our sin. First, we could think of sin in terms of being presently guilty for sin. That we should not do: It would be to deny the goodness and fact of God’s forgiveness. While he does not elaborate on this point, it would be sinful toward God because we would deny the truth of God’s promises in this respect.
Second, we do have continual remembrance of our sins that have been forgiven so that we stay in mind of God’s goodness. When we think of God and the work of Christ, we think of such in light of God’s goodness and forgiveness of our sin.
Ans. Oh no! Take them away out of the conscience, O Lord, that it do not accuse for them; but not out of the memory. It is good that sin be remembered, to humble us, to make us more thankful, pitiful, and tender-hearted unto others, to abase us and keep us low all the days of our life, and to make us deal gently and mercifully with others, being sensible of our own frailties.
As they are naught in the conscience, so they are good to the memory.
Therefore, let us think often of this, what the chief desire of our souls to God should be for—mercy, to have sin taken away. In all the articles of our creed, that of chiefest comfort is, that of ‘remission of sins.’*
Wherefore are all the other articles of Christ, his birth, death, and crucifying, but that he might get the church? and that the privileges thereof might be, ‘forgiveness of sins, resurrection of the body, and life everlasting;’ but forgiveness of sins is in the first place.
memoirandremains 