Thomas Shelton (1601–c.1650), Richard Sibbes (1577–1635), and John Robotham (fl.1654) on the Beams of God's Love

61. Efficacy of God's Love

The Sun casts light and heat upon all the world in his general course: but his beams being concentrate in a burning glass, it sets fire upon the object. So God in the creation looked upon all his works with a general love, but the beams of his love to his elect, shining through Christ enflames their hearts.

Thomas Shelton, A Centurie of Similies (London: Printed by John Dawson, 1640), 38–39.

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

Richard Sibbes, "Bowels Opened: Sermon VII," in The Complete Works of Richard Sibbes, 7 vols. (Edinburgh: James Nichol, 1862), 2:76–77.

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Christ loves all his creatures with a general love, and lets the beams of his goodness scatter out to them, because there is some beams of his excellency in every creature; but his Spouse is his beloved in a more peculiar and eminent way then any other: and though the beams of his general love, are scattered out to all his creatures, yet his especial love is united and fixed only upon his Church. See this more largely opened in Chap. 1. 9. Christ cannot but love what he sees of himself in us, he loves his own Image.

John Robotham, An Exposition on the Whole Book of Solomons Song, Commonly Called the Canticles (London: Printed by M.S. and are to be sold by George Eversden, at the golden Ball in Aldersgate street: and An: Williamson at the Queens Arms in Pauls-Church Yard: And L: Chapman at the Crowne in Popes-head-Alley, 1652), 550–551.

The general love of Christ is scattered and branched out to all creatures in the world; but his special, his exceeding great and rich love is fastened only upon his Church.

Ibid., 172.

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Richard Sibbes (1577–1635) on Christ’s Treatment of His Enemies

(3.) What was he to his enemies? Did he call for fire from heaven when they wronged him? Was he all on a heat? When his poor disciples, being more flesh than spirit, would have fire from heaven, ‘You know not what spirit you are of,’ saith he, Luke ix. 55. He shed tears for those that shed his blood, ‘Oh Jerusalem, Jerusalem,’ &c., Mat. xxiii. 37, that afterward crucified him. And upon the cross you see there to his very enemies, ‘Father, forgive them, they know not what they do,’ Luke xxiii. 34. So then if we will be like to Christ, consider how he carried himself to God in devotion and obedience, and how in himself was fully of purity and holiness, unspotted every way; how to his friends, to all that had any goodness in them; and how to his enemies, he prayed for his very enemies.

Richard Sibbes, “The Excellency of the Gospel Above the Law,” in The Complete Works of Richard Sibbes, ed. Alexander Ballock Grosart, 7 vols. (Edinburgh: James Nichol, 1863), 4:263.

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Iain H. Murray on God’s Universal Love and Willingness to Save all Men

…there is a general proclamation of the love of God which comes to men in the preaching of the cross.

Iain H. Murray, “The Cross: The Pulpit of God's Love,” Banner of Truth 494 (November 2004): 8.

What but that same love can explain such words as, 'You will not come unto me that you might have life' (John 5:40)? Or the tears that accompanied, 'O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!' (Luke 13:34; Matt. 23:37)? "Love towards all mankind in general', John Owen wrote, 'is enforced upon us by the example of Christ's own love and goodness, which are extended unto all.'¹⁹ And Owen encouraged his hearers to dwell on 'the love of Christ in his invitations of sinners to come unto him that they may be saved'.²⁰

Some have sought to escape from the force of Christ's example by referring it to his human nature and not to his divine! But, as R. L. Dabney²¹ comments: 'It would impress the common Christian mind with a most painful feeling to be thus seemingly taught that holy humanity is more generous and tender than God.'

Christ's example, that reveals the very character of God, remains the permanent standard for the church. The same love of which he spoke to Nicodemus, and which he showed to the multitude, lies in his command that 'repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem' (Luke 24:47). And the apostles understood it when they preached indiscriminately to the Jerusalem sinners, who had rejected the Son of God, the astonishing news that God has sent Jesus 'to bless you, in turning every one of you from his iniquities' (Acts 3:26).²²

Universal gospel preaching is proof of the reality of universal divine love. It is the same love of which we read in Ezekiel 33:11: "'As I live,' saith the LORD God, 'I have no pleasure in the death of the wicked; but that the wicked turn from his way and live; turn ye from your evil ways; for why will ye die?'" When the Pharisees complained of Christ, 'This man receives sinners, and eats with them', Jesus responded by speaking of the character of God: he is like the father of the prodigal son who 'saw him and had compassion, and ran and fell on his neck and kissed him' (Luke 15:20). Christ's unwillingness that men should be lost is the same as the Father's. He desires that all men everywhere should turn and live. As John Murray has written:

There is a love of God which goes forth to lost men and is manifested in the manifold blessings which all men without distinction enjoy, a love in which non-elect persons are embraced, and a love which comes to its highest expression in the entreaties, overtures and demands of gospel proclamation.²³

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19. Works, vol. 15 (London: Banner of Truth, 1966), p. 70. The italics are in Owen.
20. Ibid, vol. 1, p. 422.
21. Discussions: Evangelical and Theological (reprinted, London: Banner of Truth, 1967), p. 308.
22. For the way in which the gospel message is individualized in apostolic testimony see also Acts 2:38; 3:19; Colossians 1:28; 1 Timothy 2:4; 2 Peter 3:9.
23. Collected Writings, vol. 1, p. 68.

Ibid., 8–9.

If there is no love except special love for the elect, then no one has any right to apprehend any love in God for him before he has evidence of his election, which is to say, before he is converted. And that would mean that preachers must not speak of the love of Christ indefinitely to all their unconverted hearers. But that would be to subvert gospel preaching. It would no longer be 'good news' for all; and no longer an appeal 'not to refuse the offered love of God'.

The nature of conversion is an issue involved here. Are men brought into the kingdom of God by an action of God that by-passes the human mind and will, or are those faculties involved in the change from death to life? Does Christ draw men to himself irrespective of their thoughts and their consent? The scriptural answer has to be that conversion includes hearing and understanding; the Holy Spirit uses truth to convince of sin; that is the first work. But conviction of sin only speaks of God's holiness; it tells the sinner nothing of God's willingness to pardon; it does nothing to remove the suspicion—common to fallen man—that God is against him and unconcerned for his happiness. For that another message is needed. It is only the disclosure of love which can persuade the sinner of God's readiness and willingness to pardon, and thus the necessity that love be made known to all indefinitely in the free offer of the gospel. Love is the great attraction. Love stands foremost in the gospel appeal. 'It is not the over-heavy load of sin', says John Bunyan, 'but the discovery of mercy . . . that makes a man come to Jesus Christ . . . Behold how the promises, invitations, calls, and encouragements, like lilies, lie round about thee! Take heed that thou dost not tread them underfoot, sinner. With promises, did I say? Yea, he hath mixed all those with his own name, his Son's name; also, with the names of mercy, goodness, compassion, love, pity, grace, forgiveness, pardon, and what not, that he might encourage the coming sinner'.¹¹

On the same point, John Owen wrote, 'Christ draws none to himself whether they will or no; but he casts on their minds, hearts, and wills the cords of his grace and love, working in them powerfully, working on them kindly, to cause them to choose him . . . Drawing grace is manifested in, and drawing love proceeds from, the suffering of Christ on the cross.'¹²

This love is to be proclaimed in the gospel not to men as elect but to men as sinners.¹³ That is why any message that would not include love to individuals until there is evidence of election turns the gospel upside down. It withholds the very truth most conducive to brings souls to rest in Christ. Without question, history teaches us that the evangelists most used of God have all been men for whom love has been the main theme.¹⁴ Our sin must be discovered, says Richard Sibbes, 'to drive us out of ourselves', but then 'there must be a great deal of persuasion to still the accusing conscience of a sinner, to set it down, make it quiet, and persuade it of God's love'.¹⁵

Persuading men of God's love is the great calling of the Christian ministry. It is part of preaching 'to root out all the secret reserves of unbelief concerning God's unwillingness to give mercy, grace and pardon to sinners'.¹⁶ It cannot be done without conviction in the preacher that this love is a wonderful reality, and that it is to be pressed on all his hearers.

Yet, it may be asked, if this love is not necessarily saving, should the distinction between 'general' and 'special' not be made clear to people when the gospel is being presented? The answer has to be no, for Scripture itself makes no such distinction in the presentation of the gospel to the lost. And the reason why it does not do so is plain: it is not a doctrine either of special love or of general love that is to be offered to sinners; it is rather Christ himself. More than that, it is not ultimately preachers who offer Christ to others; but Christ—divine love incarnate—speaks in the gospel and offers himself fully and freely to the most undeserving, if they will but receive him. 'Christ offers himself in mercy to the worst soul'¹⁷, even, as Whitefield used to say, to 'the devil's castaways'.
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11. Bunyan, Works, vol. 1, p. 286, 298. 'Men must see something in Jesus Christ, else they will not come to him' (p. 295). A fine example of preaching that pleads with men can be seen in the closing pages of Bunyan's Come and Welcome to Jesus Christ, from which these quotes are taken.
12. Works, vol. 9, p. 592.
13. See ibid, vol. 6, p. 523. Owen is including both the universal and the particular when he says that the freeness of God's mercy does not interfere with the efficacy. 'Though he [God] proclaim pardon in the blood of Christ indefinitely, according to the fullness and excellency of it, yet he giveth out his quickening grace to enable men to receive it; for he hath mercy on whom he will have mercy. but this lies in the thing itself; the way is opened and prepared, and it is not because men cannot enter, but because they will not, that they do not enter.' p. 529.
14. Evidence for this statement is vast. I give some of it in my book, Pentecost Today? (Edinburgh: Banner of Truth, 1998), pp. 90–9.
15. Complete Works of Richard Sibbes, vol. 2 (repr., Edinburgh: Banner of Truth 2000), pp. 186, 84.
16. Owen, Works, vol. 6, p. 504.
17. Sibbes, vol. 2, p. 187. 'It is our office, thus to lay open and offer the riches of Christ.'

Iain H. Murray, “The Cross: The Pulpit of God's Love—Part 2,” Banner of Truth 495 (December 2004): 16–17.

This material is also included in Iain Murray’s book The Old Evangelicalism: Old Truths for a New Awakening (Edinburgh: Banner of Truth, 2005), 101–133.

Richard Sibbes (1577–1635) on God Begging

In a word, being to bring Christ and the church together, our aim must be, to persuade people to come out of their estate they are in, to come and take Christ. Whatsoever makes for this, that course we must use, though it be with never so much abasing of ourselves. Therefore the gospel is promulgated in a sweet manner. 'I beseech you, brethren, by the mercies of God,' &c. The law comes with 'Cursed, cursed;' but now in the gospel Christ is preached with sweet alluring. 'I beseech you, brethren,' and 'We as ambassadors beseech you, as if Christ by us did beseech you,' &c., 2 Cor. v. 20. This is the manner of the dispensation in the gospel, even to beg of people that they would be good to their own souls. Christ, as it were, became a beggar himself, and the great God of heaven and earth begs our love, that we would so care for our own souls that we would be reconciled unto him. It was fitter, indeed, that we should beg of him. It was fit we should seek to be reconciled to him, but God so stoops in the dispensation and ministry of the gospel, that he becomes a beggar and suitor to us to be good to our souls. As if he had offended us, he desires us to be reconciled. The wrong is done on our part, yet he so far transcends the doubtings of man's nature, that he would have nothing to cause man's heart to misgive, no doubts or scruples to arise. He himself becomes a beseecher of reconciliation, as if he were the party that had offended. This is the manner of the publication of the gospel.

Richard Sibbes, "The Fountain Opened," in The Complete Works of Richard Sibbes (Edinburgh: James Nichol, 1863), 5:506–507.

This quote is also cited in ADDING TO THE CHURCH—THE PURITAN APPROACH TO PERSUADING SOULS by Erroll Hulse

This aspect is the actual manner in which they [the Puritans] addressed the Gospel to unbelievers in their preaching. How did they offer the Gospel to the unconverted? I avoid the word 'present' the Gospel. They did not merely 'present' the Gospel, they entreated, they besought, they reasoned, they urged and they offered the Gospel. Some are disposed to contend that the word 'offer' is unsuitable as it implies creature ability or gives the impression that God is less than omnipotent to change hearts. Others say the word does not mean now what it meant in Puritan days. But Richard Sibbes uses a word indicating a condescension stooping lower than any such meaning implied by the word 'offer' which word I would contend has not changed. On II Cor. 5:20 Sibbes declares, 'This is the manner of the dispensation in the gospel, even to beg of people that they would be good to their souls. Christ, as it were, became a beggar himself, and the great God of heaven and earth begs our love, that we would so care for our souls that we would be reconciled unto him' (italics mine).

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Credit to Barry Wallace

A Richard Sibbes (1577–1635) Comment on Christ's Death and Offers of Salvation

Whereto then shall I liken the men of this generation? and what are they like?—LUKE VII. 31-35.

CHRIST in the former verses had commended St John's ministry, and in the verse next going afore he speaketh of the different success it found in the publicans, from that it found in the pharisees, who rejected the counsel of God. Now in the verses following he shews what success his own ministry had amongst them, and thus he doth by way of comparison or parable. And this he brings by way of asking a question, which implies admiration and indignation, both shewing a deep passion, as it is in Isa.: 'What shall I do for my vineyard? Isa. v. 4; and this shews in general, that the refractory disposition of man is a matter of indignation and of admiration, especially if we consider what it despiseth, and whom.

First, They despise the word of God, the saving word, the counsel and wisdom of God; nay, secondly, they despise God clothed in flesh, that was born and died for their sakes, and thereby offers salvation to them, and life everlasting; yet all this to the obdurate heart of man is as lightning that dazzleth the eyes and helps not the sight a whit; and therefore, Isa. vi. 10, the prophet is bidden 'to make the heart of the people fat.' Go tell this people, hearing they shall not understand, &c.: and therefore no marvel if God bears indignation against such. 'Whereto shall I liken the men of this generation,' Luke vii. 31; this generation of vipers, that are worse than any of the generations fore-passed, by how much they have had more means to be better.

Richard Sibbes, "The Success of the Gospel," in The Complete Works of Richard Sibbes (Edinburgh: James Nichol, 1864), 7:280.

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I am not yet prepared to say that Sibbes held the view that Christ suffered for the sin of the non-elect. However, I do think the above quote shows that Christ, at least, died so that the offer of salvation could be made to some who ultimately rejected him. Sibbes seems very reserved in his language respecting God's revealed will, but the above quote is not the sort of thing many Calvinists are willing to say today.

Richard Sibbes (1577–1635) on Common Grace

Use 3. That we labour to be of that few that are truly wise and prudent. Examine, are we of those few or not, and what have we in us that may secure us to be of this small number? for if we be not, we shall never be saved. For Christ's flock is a little flock,' Luke xii. 32; and few there be that shall enter in at that strait gate. What hast thou, then, which may discover unto thine own soul that thou art of that number, and not of the common multitude that shall be damned? It is a thing worth the inquiring of our souls. What have we in us that may characterise us to be God's true servants, Christ's true children, and members of the church? and never rest in a common persuasion of common grace, which castaways may have as well as we. We must strive for some distinct grace, that reprobates cannot attain unto.

Richard Sibbes, "The Returning Backslider; Or, A Commentary Upon Hosea XIV" in The Works of Richard Sibbes, ed. Alexander Balloch Grosart (Edinburgh: James Nichol, 1862), 2:413.

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Collected Works of Several Puritans

If you're interested in the collected works of John Howe (8 volumes), Richard Sibbes (8 volumes), Thomas Brooks (6 volumes) and John Owen (20 volumes) in either pdf or text format, they are all available on the Internet Archive for free.

Richard Sibbes (1577–1635) on Our Security in Christ

Therefore, we must dwell on the consideration of Christ's love. This must direct and lead our method in this thing. Would we have our hearts to love Christ, to trust in him, and to embrace him, why then think what he is to us. Begin there; nay, and what we are: weak, and in our apprehension, lost. Then go to consider his love, his constant love to his church and children. 'Whom he loves, he loves to the end,' John xiii. 1. We must warm our souls with the consideration of the love of God in him to us, and this will stir up our faith to him back again. For we are more safe in that he is ours, Gal. iv. 9, Philip. iii. 12, than that we give ourselves to him. We are more safe in his comprehending of us, than in our clasping and holding of him. As we say of the mother and the child, both hold, but the safety of the child is that the mother holds him. If Christ once give himself to us, he will make good his own part alway[s]. Our safety is more on his side than on ours. If ever we have felt the love of Christ, we may comfort ourselves with the constancy and perpetuity thereof. Though, perhaps, we find not our affections warmed to him at all times, nor alike, yet the strength of a Christian's comfort lies in this, that first, 'Christ is mine,' and then, in the second place, that 'I am his.'

Richard Sibbes “Bowels Opened: Or, Expository Sermons on Canticles IV. 16, V. VI: Sermon XX,” in The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart (Edinburgh: James Nicol, 1862), 2:184–185. Also here (click).

I recently heard Mark Dever quote the above passage by Richard Sibbes. I decided to do a search on the internet in order to find it. I like the mother/child illustration that Sibbes uses in order to convey the doctrine of our security in Christ. Sometimes Calvinists prefer the phrase "the preservation of the saints" instead of "the perseverance of the saints." While this preference is understandable in our theological climate, they are often not careful in their language. Some tend to make an either/or dilemma out of it, as if it’s a case of either preservation or perseverance. Sibbes sees both as true but chooses to emphasize the cause of our perseverance and safety, namely that God keeps us in Christ by his Spirit. He is careful not to make an either/or false dilemma when he stresses the significance of God's preserving power. We do persevere and grasp the Lord by faith, but only because he sustains us graciously. It's not a case of either preservation or perseverance, but that we persevere because he preserves.

Human responsibility is just as important as Divine sovereignty according to the bible. If I am talking to a non-Calvinist, I would stress the idea of the "preservation of the saints." If I was talking to a high or hyper-Calvininst, I would want to stress the idea of the "perseverance of the saints." The former group tend to think to little of God's power to keep us, while the latter tend to think too little of man's responsibility. Sibbes used careful language in order to convey the truth with precision. We should be just as careful in our teaching, even as we rejoice in the fact that we are secure in Christ.