Sibbes Ch 7: Help for the Weak
In Sibbes Ch 6 we considered the inward turn of “smoking flax” as to the matter of “assurance.” The presence of ‘smoke’ is not only an indication of incompleteness as to Christian maturity it is also a confirmation that there exists a heavenly ‘spark’ within us. So our sense of smoke should remind us that it is only because there is a spark do we even observe / notice the existence of smoke. Those without the spark notice nothing, as the fish does not notice water.
In Sibbes Ch 7 we will see him extend the matter of assurance to that of giving comfort, solace in our human condition. In the first major section (7.1 as I have numbered it) the focus is on those temptations that we each have, some from within, some from our environment / circumstances, and perhaps some from the forces of the Great Deceiver himself. In the other major section (7.2) we are admonished that despite such assaults of discomfort about our condition, we are still called to our Christian duty of journeying toward maturity (the Doctrine of “Sanctification”). This latter topic closely f
Before turning to Sibbes’s chapter, let us consider what other resources can tell us about sanctification.
Doctrinal Basics on the Subject of Sanctification
Definition of Sanctification
Sanctification is the ongoing supernatural work of God to rescue justified sinners from the disease of sin and to conform them to the image of his Son: holy, Christlike, and empowered to do good works.
Calhoun, S. (2018). Sanctification. In M. Ward, J. Parks, B. Ellis, & T. Hains (Eds.), Lexham Survey of Theology. Lexham Press.
Further expansion on the above definition follows below:
The triune God not only declares his children righteous but also progressively makes them righteous, setting them apart for himself and freeing them from the entanglements of sin. This process, referred to as “sanctification,” does not happen in a moment but is the ongoing work of God throughout the life of a believer. In “justification,” Christ’s righteousness is imputed to believers: it is reckoned to their account, judicially speaking. In sanctification, Christ’s righteousness is imparted: by the power of the Spirit, the converted sinner becomes more like Christ. The sinner is transformed in every area of his or her life: inward and outward, heart and action, relationships and purpose.
Sanctification is the work of the Father, Son, and Holy Spirit (John 17:17, 19; 1 Cor 1:2, 30; Eph 5:25–27; Col 1:22; 1 Thess 5:23; Heb 10:10–13; 13:12, 20–21). Yet it is the Holy Spirit who applies this triune work, freeing and empowering believers to become like Christ (Rom 8:12–14; 15:16; 2 Thess 2:13; Titus 3:5; 1 Pet 1:2). Scripture’s frequent designation of the Holy Spirit speaks to the fitting nature of the Spirit’s role as sanctifier.
Sanctification does not occur as a separate step after salvation; rather, it is the working out of one’s salvation into the whole of life and practice. It is not simply ethical conformity but the conformity of one’s entire life into the image of God. Sanctification is the natural application of justification: those who have been declared holy are now made holy. It is the natural development of regeneration: those who have received new life now live out this life as they grow in Christ. It is also the natural implication of adoption: God’s beloved children imitate him in holiness and purity. Christians are enabled to do good works that please and honor God, love and serve others, and represent God’s character and ways before the world (John 15:5, 8; Rom 7:4; 1 Cor 10:31; Gal 6:2; Jas 2:14–22).
Although sanctification is first and foremost a supernatural work of God in a person’s life, it also requires the active cooperation of the person through faith, obedience, and submission to the divine work (Rom 6:19; 12:1; Phil 2:12–13; 2 Tim 2:21; Heb 12:14). God has provided various means by which Christians can participate in their growth toward holiness and union with God. These include prayer, the reading and meditation of Scripture, fellowship with other believers in the church, the use of spiritual weapons (Eph 6:10–20), the fruit of the Spirit (Gal 5:22–23), and the gifts of the Spirit for God’s mission in the world (Rom 12:3–8).
Calhoun, S. (2018). Sanctification. In M. Ward, J. Parks, B. Ellis, & T. Hains (Eds.), Lexham Survey of Theology. Lexham Press. (bold highlights are mine)
Graphical Map of Sanctification
Sanctification connects with, and is closely related to, other key Biblical concepts are indicated by certain of the bold highlighting above. Such interconnection can be seen visually in the below graphic:
With this background on sanctification let us now turn to Sibbes. Sibbes’s chapter, and his life ministry, was at the level of the nitty-gritty of local church life, and the training / education of men who taught other congregations. So we will see, as we have previously in his book, a very down-to-earth presentation of the above high-level principles. Together, they make a useful combination.
7.1 Temptations Which Hinder Comfort
7.1.1 Missing Full Assurance
7.1.2 Fearful that Grace Died
7.1.3 Terrorized by My Imaginations
7.1.4 My Corruptions Have Increased, Not Decreased
- The more sin is seen it is hated
- Contraries are made sharper by near-conflict.
- Greater spiritual life, greater antipathy to the contrary.
- Evidence that one has not given up to self-indulgence
7.2 Weakness Should Not Keep Us from Duty
Doctrine of Sanctification:
The Westminster Confession of Faith (WCOF) has a chapter (Ch 13) dedicated to the Biblical doctrine of “sanctification.” As shown below, WCOF 13.1 gives the positive assertion that such sanctification is to be a reality, but it is a “more and more” to be made Spiritually alive (WCOF “quickened”) and “strengthened.” Such is our “telos” (the Koine Greek word for ultimate purpose, goal, intended outcome) from God.
However, and it is a crucial “however,” WCOF 13.2 and 13.2 make clear that such process of “more and more” is in this life incomplete, and even having what appears to be regression. Thus, sanctification is toward the telos of perfection, it is in this life a perfect process of God-at-work yet dealing with “imperfection” as to our fallen nature, not yet irradiated. Thus, our experience is that of a “war” between the spirit and the flesh, which Sibbes characterizes as a kind of martyrdom.
Westminster Confession of Faith, Ch 13
(source: https://www.opc.org/documents/CFLayout.pdf )
1. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection,a by his Word and Spirit dwelling in them:b the dominion of the whole body of sin is destroyed,c and the several lusts thereof are more and more weakened and mortified;d and they more and more quickened and strengthened in all saving graces,e to the practice of true holiness, without which no man shall see the Lord.f
a. 1 Thess. 5:23–24. And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it. 2 Thess. 2:13–14. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanc- tification of the Spirit and belief of the truth: whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Ezek. 36:22–28. Therefore say unto the house of Israel, Thus saith the Lord God; I do not this for your sakes, O house of Israel, but for mine holy name’s sake, which ye have profaned among the heathen, whither ye went. And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes. For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. Titus 3:5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. Acts 20:32. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. Phil. 3:10. … that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death. Rom. 6:5–6. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
b. John 17:17, 19. Sanctify them through thy truth: thy word is truth…. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Eph. 5:26. … that he might sanctify and cleanse it with the washing of water by the word. Rom. 8:13–14. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. 2 Thess. 2:13. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.
c. Rom. 6:6, 14. … knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin…. For sin shall not have dominion over you: for ye are not under the law, but under grace.
d. Gal. 5:24. And they that are Christ’s have crucified the flesh with the affections and lusts. Rom. 8:13. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
e. Col. 1:10–11. … that ye might walk worthy of the Lord unto all pleasing, be- ing fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness. Eph. 3:16–19. … that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.
f. 2 Cor. 7:1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Col. 1:28. … whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Col. 4:12. Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. Heb. 12:14. Follow peace with all men, and holiness, without which no man shall see the Lord.
2. This sanctification is throughout, in the whole man;g yet imperfect in this life, there abiding still some remnants of corruption in every part;h whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.i
g. 1 Thess. 5:23. And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Rom. 12:1–2. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.
h. 1 John 1:8–10. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us. Rom. 7:14–25. For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I…. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not…. O wretched man that I am! who shall deliver me from the
i. Gal. 5:17; 1 Pet 2:11
3. In which war, although the remaining corruption, for a time, may much prevail;k yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome;l and so, the saints grow in grace,m perfecting holiness in the fear of God.n
k. Rom 7:23
l. Rom 6:14; Eph 4:15-16; 1 John 5:4
m. 2 Cor 3″18; 2 Pet 3:18
n. 2 Cor 7:1
Motion and Acceleration: Vires Acquirit Eundo
An observation of John Flavel, another Puritan writer, and others in the Puritan era is captured by a Latin expression originally used by the Roman writer Virgil in his epic poem The Aeneid (29 – 19 B.C.): Vires Acquirit Eundo.
Acquirit clearly means “acquire.” Vires here means strength or capacity for work / achievement. Eundo is more difficult to pin down, but means that which was needed, or intended. Putting it together, the phrase is often translated as he / she / it gathers strength by doing (or continuance).
Virgil used the phrase, and made it famous, in the specific context of rumors, namely: rumors often begin in a small context of a two or a few people, but as each ‘networks’ with others (a discussion of such networks is developed elsewhere on this site) the scope of the rumor takes on almost a life of itself, as well as expanding exponentially (in accordance with the “Square Law of Networks”).
Interpretation and Application
One can think of the phrase as representing a stronger form and context of Newton’s Law of Motion which states (among other things) that objects in motion will tend to stay in motion (unless acted upon by other forces). Virgil’s phrase says more than Newton: objects in motion will accelerate, gather strength, as rumors themselves can do.
Another context of Virgil’s phrase is a ball rolling downhill. At first it may barely move, then slowly, then more rapidly, and so forth, of course as it is acted upon by another force, that of gravity. There are numerous other examples. Sadly fires that begin in a house can dramatically show such accelerated progress.
In the business world, there is are two related terms: the virtuous spiral (or circle) and, again sadly, the death spiral. In both examples, what begins creates a condition that accelerates what began–either favorably or unfavorably–which then has a feedback connection to perhaps multiple intermediate forces or conditions that ultimately affects whatever began the initial motion and so the spiral (or circle) not only progresses but accelerates. Put in another way, such system has been designed such that a good initial business outcome will have the effect of creating another “good” within the business’s systems or operations which in turn does the same to another area and so forth. For companies facing failure, especially insolvency, a small initial “bad” event can trigger a cascade of subsequent events that each accelerate the decline of the company to its demise.
Vires References in Sibbes Ch 7
Sibbes in this Ch 7 seems to be making a parallel point, though not in these specific terms, namely that despite the presence of smoke, and known person imperfections / struggles / inner warfare, one should, and is called to press forward. And in so doing, there is a positive feedback to that good impulse / inclination such that what was a “good” action / impulse is now ‘rewarded’ by a desire to do / go further in such affirming direction.
So the condition of internal imperfection, or incompleteness, or smoke, should be met with taking was it good, and possible, and pursuing that, because such will grow the “good” and suppress, over time, the “bad.” This is much like we say to children learning to walk, talk, learn their alphabet, master calculus or any other subject / skill at even high levels of maturity. We encourage them to keep at it, keep working, as skills develop.
As discussed, “vires” means some capacity, or authority, to do. So the rest of the phrase–vires acquirit eundo–makes the point that such vires acquires what is required, meaning the capacity to do even more.
So within Sibbes’s Ch 7 where do we see his claim that “vires” exists because, we might say, nothing comes from nothing (and there’s a wonderful Latin phrase for that as well: Ex nihilo nihil fit. Where then does Sibbes reference that there is not nothing (nihilo, Latin for “nothing” as to existence) when there is smoking flax?
- “…the fairest fire that can be will have some smoke. The best actions will smell of the smoke. The mortar wherein garlic has been stamped will always smell of it; so all our actions will savor something of the old man.” (para. 1)
- “…God regards the hidden sighs of those that lack abilities to express them outwardly. He that pronounces those blessed that consider the poor will have a merciful consideration of such himself.” (para. 2)
- “It promotes humiliation to know the whole breadth and depth of sin. But the fact that our nature now, so far as it is unrenewed, is so unhappily fruitful in ill thoughts, ministers this comfort, that it is not our case alone, as if our condition in this were different from others, as some have been tempted to think, even almost to despair. None, say they, have such a loathsome nature as I have. This springs from ignorance of the spreading of original sin, for what can come from an unclean thing but that which is unclean?” (para. 3)
- “Some are loath to do good because they feel their hearts rebelling, and duties turn out badly. We should not avoid good actions because of the infirmities attending them. Christ looks more at the good in them which he means to cherish than the ill in them which he means to abolish” (para. 4)
- “Yes, he will accept that which is his own, and pardon that which is ours.” (para. 4)
- “There is never a holy sigh, never a tear we shed, which is lost. And as every grace increases by exercise of itself, so does the grace of prayer. By prayer we learn to pray. … Pray as we are able, hear as we are able, strive as we are able, do as we are able, according to the measure of grace received. God in Christ will cast a gracious eye upon that which is his own.” (para. 4)
- “…a weak faith, yet with faith; love thee with a faint love, yet with love; endeavor in a feeble manner, yet endeavor. A little fire is fire, though it smokes. Since thou hast taken me into thy covenant to be thine from being an enemy, wilt thou cast me off for these infirmities, which, as they displease thee, so are they the grief of my own heart?” (para. 4)
Vector Equation of Vires Acquirit Eundo
What follows here is an equation form–by metaphor–to / of Virgil’s famous phrase.
We will consider how compound interest, or return on investment, works in equation form. Let us assume we begin a given year with $1,000 that we invest in a CD (certificate of deposit) that pays 5% interest at the end of a year on the investment made at the beginning of the year, and continues to do so year after year. For simplicity we will assume that such 5% interest is that in excess of the given inflation rate for any year, so the gain is real, net money.
So after the end of Year 1, our account would show the original $1,000 plus an accrued interest of $50 (5% of the starting $1,000). What do we have at the end of Year 2? We then accrue returns (interest) on not only our original $1,000 but also on the interest we had earned at the end of Year 1, namely: $1000 + $50 + $52.50 = $1,102.50. So the gain for Year 2 was larger than Year 1 because it was based on a larger starting investment ($1,050).
If we continued this calculation, and generalized it into equation form, we would find the following relationship: Money at the end of Year n = Money at the beginning of Year 0 [$1,000 in our example] multiplied by (1 + interest rate “i” [5% in our example) all raised to the power “n” where “n” is the number of years. Putting this directly in equation form we would have the following:
B = A * (1 + i)^n, where A was the investment at Year 0, and B the value at the end of Year “n.”
Expressing our Interest Earned Equation in Vires Acquirit Eundo Form
Now let us see how we might express the above financial interest equation in Virgil’s claimed multiplier.
First let us divide our above equation by “A” to create a ratio, namely:
B/A = (1 + i)^n.
Let us now reinterpret this equation as follows:
B/A is a ratio, such that it is exactly equal or greater than 1.0. If it has the exact value of “1.0,” we can say there is no multiplier, that this is nothing produced, and thus an example of our other Latin phrase: Ex nihilo nihil fit (out of nothing, nothing comes, or “B” is no increase over “A” the initial investment, or condition).
“i” is the interest, or specifically fertility associated with our giftedness in faithful application to opportunity, exactly like the man in the parable who the Lord gave 10 talents and made 10 talents more, and the one given 5 made 5.
“n” is then the measure of the endurance, perseverance of the above described “i” value.
If we use the same numeric values as done above, the B/A multiplier would be, for i = 0.05 or 5% of the base value “1”–which can think of this as investing 5% of our total talents, and for n = 1 representing one period of application of our “i” (which could be a particular encounter, or a particular period of time, such as a year), giving us a result of 1.05 after that one single period (or encounter).
But now for a second investment (encounter or period), even at the same initial value of “i” (5%), the B/A grows to 1.1025. But this ratio continues to grow exponentially such at after 10 encounters (or periods) the B/A ratio becomes 1.63, and for 20 encounters it then becomes 2.65, for 100 it becomes 131.
But the above calculation understates what such growth law would suggest because our giftedness would be expected to also increase with each given encounter (or year). So, in the first encounter it was 5%, but in the next it could be 6%, and then 8%, and so forth
Most of us identify with Moses who went sent by God to speak to Pharaoh deferred because he was not talented as a speaker. Perhaps he thought of himself as an “i” of exactly zero. But of course God assured him that it was not Moses’s own natural ability at stake here, as he was being sent by God Himself. So perhaps in that context, given Moses’s limitations it was only 5%. But as his faith, and giftedness, grew in the power of the Spirit, that 5% value would grow as well.
If we think back of our own simple human examples we can recognize that what was very feeble, low skill initial efforts in some area of our life did grow with application, and dedication. And so it happens with vires acquirit eundo.
The Downward Spiral
Although the inverse, downward direction of falling under temptation was not the subject of Sibbes Ch 7 it is instructive to consider how our metaphor might be insightful.
If we think now of “i” as being our area of inclination to the suggestion of evil, either from our latent nature (“the mint” we have according to Sibbes’s use of the term), our environment, or Satan’s broad plan of attack, then the number of encounters “n” will directly influence the B/A ratio, the vector of our life, toward such evil.
We all have certain areas where “I” is greater than zero, and perhaps some areas where for reason in the past it has a high value (this recalls another famous phrase of brain networks: what fires together, wires together). Whatever the case, the supreme danger is responding with our “i” to any, or increasing, value of “n” (encounters).
Each such vector value greater than 1.0, puts us in an ever weaker location (spiritually speaking) for the next encounter, plus we have likely increased our inclination toward such, “i”, to a higher value, making us more readily responding to the temptation of the next encounter.