The Covenant of Grace—Part 6

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Excerpts from the book by Thomas Watson: Body of Divinity

Question 20: Did God leave all mankind to perish in the estate of sin and misery?

Answer: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer.

"I will make an everlasting covenant with you." Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into anew covenant with him, and to restore him to life by a Redeemer.

The great proposition I shall go upon is, that there is a new covenant ratified between God and the elect.

What is the new covenant?

It is a solemn compact and agreement made between God and fallen man, wherein the Lord undertakes to be our God, and to make us his people.

What names are given to the covenant?

(1.) It is called the covenant of peace in Ezek 37:26, because it seals up reconciliation between God and humble sinners. Before this covenant there was nothing but enmity. God did not love us, for a creature that offends God by its sin, cannot be loved by a holy God. Also, we did not love him, since a God who condemns cannot be loved by a guilty creature; so that there was war on both sides. But God has found out a way in the new covenant to reconcile differing parties, so that it is fitly called the covenant of peace.

(2.) It is called a covenant of grace, and well it may; for,

(1) It was of grace, that, when we had forfeited the first covenant, God should enter into a new one, after we had cast away ourselves. The covenant of grace is as a plank after shipwreck. Oh the free grace of God, that he should parley with sinners, and set his wisdom and mercy to work, to bring rebels into the bond of the covenant!

(2) It is a covenant of grace, because it is a royal charter, all made up of terms of grace; that "God will cast our sins behind his back;" that "he will love us freely;" that he will give us a will to accept of the mercy of the covenant, and strength to perform the conditions of the covenant. Ezek 36:27. All this is pure grace!

WHY should God make a covenant with us?

It is out of indulgence, favor, and regard to us. A tyrant will not enter into a covenant with slaves, he will not show them such respect. God's entering into a covenant with us, to be our God, is a dignity he puts upon us. A covenant is the mark of distinction between God's people and heathens. "I will establish my covenant with you." When the Lord told Abraham that he would enter into a covenant with him, Abraham fell upon his face, as being amazed that the God of glory should bestow such a favor upon him. Gen 17:2.

God makes a covenant with us, to tie us fast to him; as it is called in Ezekiel, the "bond of the covenant." God knows we have slippery hearts, therefore he will have a covenant to bind us. It is horrid impiety to go away from God, after covenant. If one of the vestal nuns, who had vowed herself to religion, was deflowered, the Romans caused her to be burnt alive. It is perjury to depart from God after solemn covenant.

How does the covenant of grace differ from the first covenant made with Adam?

(1.) The TERMS of the first covenant were more strict and severe. For,

(a) The least failing would have made the covenant with Adam null and void—but many failings do not annul the covenant of grace. I grant, the least sin is a trespass upon the covenant—but it does not make it null and void. There may be many failings in the marital relation—but every failing does not break the marriage bond. It would be dreadful, if, as oft as we break covenant with God—that he should break covenant with us; but God will not take strict justice with every failing—but in "anger remember mercy."

(b) The first covenant being broken, allowed the sinner no remedy, all doors of hope were shut; but the new covenant allows the sinner a remedy. It leaves room for repentance, and provides a mediator. "Jesus the mediator of the new covenant." Heb 12:24.

(2.) The first covenant ran all upon "working," the second is upon "believing." Rom 4:5.

But are not works required in the covenant of grace?

Yes. "This is a faithful saying, that those who believe in God, should be careful to maintain good works." But the covenant of grace does not require works in the same manner as the covenant of works did. In the first covenant, works were required as the condition of life; in the second covenant, they are required only as the signs of life. In the first covenant, works were required as grounds of salvation; in the new covenant, they are required as evidences of our love to God. In the first covenant, they were required to the justification of our persons; in the new covenant, to the manifestation of our grace.

What is the condition of the covenant of grace?

The main condition is FAITH. "For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God-- not by works, so that no one can boast." Ephesians 2:8-9. "Jesus said to the woman—Your faith has saved you; go in peace." Luke 7:50.

Why is faith more the condition of the new covenant, than any other grace?

To exclude all glorying in the creature. Faith is a humble grace. If repentance or works were the condition of the covenant, a man would say, "It is my righteousness which has saved me!" But if it is of faith, where is boasting? Faith fetches all from Christ, and gives all the glory to Christ! Faith is a most humble grace. Hence it is that God has singled out this grace to be the condition of the covenant.

If faith is the condition of the covenant of grace, it excludes desperate presumptuous sinners from the covenant. They say there is a covenant of grace, and they shall be saved even if they have no faith. But the condition of the covenant is faith, and if you have no faith, you have no more to do with the covenant, than a foreigner has to do with the city charter.

Use one: Of INFORMATION. 
See the amazing goodness of God, to enter into covenant with us! He never entered into covenant with angels when they fell. It was much condescension in God to enter into covenant with us in a state of innocence—but more so when we were in a state of enmity. In this covenant of grace, we may see the cream of God's love, and the working of his affections to sinners. This is a marriage covenant. "I am married to you—says the Lord." Jeremiah 3:14. In the new covenant, God makes himself over to us, and what can he give more? He makes over his promises to us, and what better bonds can we have?

Use two: Of TRIAL. 
Whether we are in covenant with God. There are three characteristics of God's covenant people.

(1.) God's covenant people are a HUMBLE people. 
"Be clothed with humility." 1 Pet 5:5. God's people esteem others better than themselves; they shrink into nothing in their own thoughts. Phil 2:3. David cries out, "I am a worm, and no man:"Psalm 22:6. Though a saint, though a king—yet a worm! When Moses' face shined, he covered it with a veil. When God's people shine most in grace, they are covered with the veil of humility. Pride excludes from the covenant, for "God resists the proud." Surely, such as whom God resist, He will not take to be with Himself in glory. Abraham the father of the faithful, confesses, "I am nothing but dust and ashes." Genesis 18:27.

(2.) A people in covenant with God are a WILLING people. 
Though they cannot serve God perfectly--they serve Him willingly. They do not grudge God a little time spent in his worship. They do not murmur at sufferings. They will go through a sea and a wilderness—if God calls. "Your people shall be a willing people." This spontaneity and willingness is from the attractive power of God's Spirit. The Spirit does not force--but sweetly draws the will. This willingness in makes all our services accepted. God does sometimes accept of willingness without the work--but never the work without willingness.

(3.) God's covenant people are a CONSECRATED people. They have "holiness to the Lord" written upon them. "You are a holy people to the Lord your God." Deut 7:6. God's covenant people are separated from the world, and sanctified by the Spirit. The priests under the law were not only to wash in the great laver—but were arrayed with glorious apparel. Exod 28:2. This was typical, to show God's people are not only washed from gross sins—but adorned with holiness of heart. They bear not only God's name—but His image. Tamerlane refused a pot of gold, when he saw it had not his father's stamp upon it—but the Roman stamp. Holiness is God's stamp; if he does not see this stamp upon us, he will not own us for his covenant people.

Use three: Of EXHORTATION. To such as are out of covenant—labor to get into covenant, and have God for your God. How glad would the old world have been of an ark! How industrious should we be to get within the ark of the covenant!

(1.) Consider—the misery of such as live and die outside of covenant with God. Such have none to go to in an hour of distress. When conscience accuses, when sickness approaches (which is but a harbinger to bespeak a lodging for death), then what will you do? Where will you flee? Will you look to Christ for help? He is a mediator only for such as are in covenant. Oh, how will you be filled with horror and despair! and be as Saul, when he said, "The Philistines make war against me, and the Lord has departed!" Until you are in covenant with God—there is no mercy. The mercy-seat was placed upon the ark, and the mercy-seat was no larger than the ark. This was to show, that the mercy of God reaches no further than the covenant.

(2.) Consider—the excellency of the covenant of grace.

1. It is a better covenant than the covenant made with Adam—because it is more friendly and acceptable. Those services which would have been rejected in the first covenant are accepted in the second covenant. Here God accepts of the will for the deed, 2 Cor 8:12; here sincerity is crowned in the covenant of grace. Wherein we are weak, God will give strength; and wherein we come short, God will accept of a surety.

2. It is a better covenant—because it is surer. "You have made with me an everlasting covenant, ordered in all things—and sure." The first covenant was not sure, it stood upon a tottering foundation of works. Adam had no sooner a stock of righteousness to trade with—than he lost it! But the covenant of grace is sure; it is confirmed with God's decree, and it rests upon two mighty pillars—the oath of God, and the blood of God.

3. It is a better covenant—because it has better privileges. The covenant of grace brings great blessings. Our nature now is more ennobled, we are raised to higher glory than in innocence, we are advanced to sit upon Christ's throne. Rev 3:21. We are, by virtue of the covenant of grace, nearer to Christ than the angels! They are his friends, we his spouse! God is willing to be in covenant with you. Why does God woo and beseech you by his ambassadors to be reconciled, if he were not willing to be in covenant?

I would gladly be in covenant with God—but I have been a great sinner, and I fear God will not admit me into covenant.

If you see your sins, and loathe yourself for them, God will take you into covenant. "I, even I, am he who blots out your transgressions." As the sea covers great rocks, so God's covenant mercy covers great sins. Some of the Jews who crucified Christ, had their sins washed away in his blood.

But I am not worthy that God should admit me into covenant.

It never came into God's thoughts to make a new covenant upon terms of worthiness. If God should show mercy to none but such as are worthy, then must he show mercy to none! But it is God's design in the new covenant— to advance the riches of grace, to love us freely; and when we have no worthiness of our own, to accept us through Christ's worthiness. Therefore let not unworthiness discourage you; it is not unworthiness which excludes any from the covenant—but unwillingness.

What shall we do that we may be in covenant with God?

(1.) Seek God by prayer. "Demand compassion from the Lord," Augustine. "Lord, be my God in covenant." The Lord has made an express promise, that, upon our prayer to him, the covenant should be ratified, he will be our God, and we shall be his people. "They will call on My name, and I will answer them. I will say: They are My people, and they will say: The Lord is our God." Zechariah 13:9. Only it must be an importunate prayer; come as earnest suitors, resolve to take no denial.

(2.) If you would be in covenant with God, break off the covenant with sin. Before the marriage-covenant, there must be a divorce. "If you are returning to the Lord with all your hearts, then rid yourselves of the foreign gods and the Ashtoreths and commit yourselves to the Lord and serve him only, and he will deliver you out of the hand of the Philistines." 1 Samuel 7:3. Will any king enter into covenant, with that man who is in league with his enemies?

(3.) If you would enter into the bond of the covenant, get faith in the blood of the covenant. Christ's blood is the blood of atonement. Believe in this blood—and you are safely arked in God's mercy! "You are made near by the blood of Christ."

Use four: Of COMFORT to such as can make out their covenant interest in God.

(1.) You that are in covenant with God, all your sins are pardoned. 
Pardon is the crowning mercy. "Who forgives your iniquity, who crowns you." This is a branch of the covenant. "I will be their God, and I will forgive their iniquity." Sin being pardoned, all wrath ceases. How terrible is it when but a spark of God's wrath flies into a man's conscience! But sin being forgiven, there is no more wrath. God does not appear now in the fire or earthquake—but covered with a rainbow full of mercy!

(2.) All your temporal mercies are fruits of the covenant. 
Wicked men have mercies by Providence, not by virtue of a covenant; they have their mercies with God's leave, not with his love. But such as are in covenant have their mercies sweetened with God's love—and they swim to them in the blood of Christ! As Naaman said to Gehazi, "Take two talents," so says God to such as are in covenant, take two talents, take health—and take Christ with it; take riches—and take my love with them; take the venison—and take the blessing with it; take two talents.

(3.) You may upon all occasions plead the covenant. 
If you are haunted with temptations, plead the covenant, "Lord, you have promised to bruise Satan under my feet shortly; will you allow your child to be thus harassed? Take off the roaring lion." If in need, plead the covenant, "Lord, you have said, I shall lack no good thing; will you save me from hell, and not from poverty? will you give me a kingdom, and deny me daily bread?"

(4.) If in covenant with God, all things shall co-operate for your good. 
Psalm 25:10. Not only golden paths—but his bloody paths are for good. Every wind of Providence shall blow them nearer heaven. Affliction shall humble and purify. Heb 12:10. Out of the bitterest medicine, God distills your salvation. Afflictions add to the saints, glory. The more the diamond is cut, the more it sparkles; the heavier the saints' cross is, the heavier shall be their crown.

(5.) If you are in covenant once, then forever in covenant. 
The text calls it an "everlasting covenant." Such as are in covenant are elected; and God's electing love is unchangeable. "I will make an everlasting covenant with them, that I will not turn away from them; but I will put my fear in their heart, that they shall not depart from me." Jer 32:40. God will so love the saints, that he will not forsake them; and the saints shall so fear God that they shall not forsake him. It is a covenant of eternity. It must be so; for whom is this covenant made with? Is it not with believers? and have not they coalition and union with Christ? Christ is the head, they are the body. Eph 1:22, 23. This is a near union, much like that union between God the Father and Christ. "As you, Father, are in me, and I in you, that they also may be one in us." John 17:2I. Now, the union between Christ and the saints being so inseparable, it can never be dissolved, or the covenant made void; so that you may die with comfort.

(6.) You are in covenant with God, and you are going to your God. 
Behold a death-bed cordial; death breaks the union between the body and the soul—but perfects the union between Christ and the soul. This has made the saints desire death as the bride the wedding-day. Phil 1:23. "Lead me, Lord, to that glory," said one, "a glimpse whereof I have seen, as in a glass darkly."

Use five: Of DIRECTION. 
To show you how you who have tasted of covenant-mercy should walk, and live as a people in covenant with God. As you differ from others in respect of dignity, so you must in point of life-style.

(1.) You must love this God. 
God's love to you calls for love. It is Amor gratiatus—a free love. Why should God pass by others, and take you into a league of friendship with himself? In the law, God passed by the lion and eagle, and chose the dove; so he passes by the noble and mighty. It is Amor plenus—a full love. When God takes you into covenant, you are his Hephzihah; Isa 62:4; his delight is in you; he gives you the key of all his treasure, he heaps pearls upon you, he settles heaven and earth upon you; he gives you a bunch of grapes by the way, and says, "Son, all I have is yours!" And does not all this call for love? Who can tread upon these hot coals, and his heart not burn in love to God?

(2.) Walk holily. 
The covenant has made you a royal nation, therefore be a holy people. Shine as lights in the world; live as earthly angels. God has taken you into covenant, that you and he may have communion together; and what is it that keeps up your communion with God, but holiness?

(3.) Walk thankfully. 
Psalm 103:1. God is your God in covenant; he has done more for you than if he had made you ride upon the high places of the earth, and given you crowns and scepters! Oh take the cup of salvation, and bless the Lord! Eternity will be little enough to praise him. Musicians love to play on their music where there is the loudest sound, and God loves to bestow his mercies where he may have the loudest praises. You that have angels' reward—do angels, work. Begin that work of praise here, which you hope to be always doing in heaven.

The Doctrine of Repentance - Part 11

By Thomas Watson, 1668

 

The Nature of true repentance

(4) Look upon sin in the CONSEQUENCE, and it will appear hateful. Sin reaches the BODY. It has exposed it to a variety of miseries. We come into the world with a cry—and go out with a groan! It made the Thracians weep on their children's birthday—to consider the calamities they were to undergo in the world. Sin is the Trojan horse out of which comes a whole army of troubles. I need not name them because almost everyone feels them. While we suck the honey—we are pricked with the briar. Sin puts a dreg in the wine of all our comforts. Sin digs our grave (Romans 5:12).

Sin reaches the SOUL. By sin we have lost the image of God, wherein did consist both our sanctity and our majesty. Adam in his pristine glory, was like a herald who has his king's coat of arms upon him. All reverence him because he carries the king's coat of arms—but pull this coat off, and no man regards him. Sin has done this disgrace to us. It has plucked off our coat of innocency. But that is not all. This virulent arrow of sin would strike yet deeper. It would forever separate us from the beautiful vision of God, in whose presence is fullness of joy. If sin be so foully sinful, it should stir up our implacable indignation against it. As Ammon's hatred of Tamar was greater than the love with which he had loved her (2 Sam. 13:15), so we should hate sin infinitely more, than ever we loved it. 

 

Ingredient 6. TURNING from Sin

The sixth ingredient in repentance, is a turning from sin. Reformation is left last, to bring up the rear of repentance. What though one could, with Niobe, weep himself into a stone—if he did not weep out sin? True repentance, like acid, eats asunder the iron chain of sin! Therefore weeping fro sin, and turning from sin—are put together, "return to me with all your heart, with fasting and weeping and mourning!" (Joel 2:12). After the cloud of sorrow has dropped in tears, the sky of the soul is clearer: "Repent, and turn from your idols; and turn away your faces from all your abominations" (Ezek. 14:6).

This turning from sin is called a forsaking of sin (Isaiah 55:7), as a man forsakes the company of a thief or sorcerer. It is called "a putting of sin far away" (Job 11:14), as Paul put away the viper and shook it into the fire (Acts 28:5). Dying to sin—is the life of repentance. The very day a Christian turns from sin—he must enjoin himself a perpetual fast. The eye must fast from impure glances. The ear must fast from hearing slanders. The tongue must fast from unwholesome speech. The hands must fast from bribes. The feet must fast from the path of the harlot. And the soul must fast from the love of wickedness.

This turning from sin implies a great change. There is a change wrought in the heart. The flinty heart has become fleshly. Satan would have Christ prove his deity—by turning stones into bread. Christ has wrought a far greater miracle—in making stones become flesh. In repentance Christ turns a heart of stone—into a heart of flesh.

There is a change wrought in the life. Turning from sin is so visible, that others may discern it. Therefore it is called a change from darkness to light (Eph. 5:8). Paul, after he had seen the heavenly vision, was so different—that all men wondered at the change (Acts 9:21). Repentance changed the jailer into a nurse and a servant (Acts 16:33). He took the apostles and washed their wounds and set food before them. A ship is going eastward; there comes a wind which turns it westward. Likewise, a man was turning hell-ward before the contrary wind of the Spirit blew, turned his course, and caused him to sail heaven-ward.

Chrysostom, speaking of the Ninevites' repentance, said that if a stranger who had seen Nineveh's excess had gone into the city after they repented, he would scarcely have believed it was the same city—because it was so transformed and reformed. Such a visible change does repentance make in a person—it is as if another soul lodged in the same body!

That the turning from sin be rightly qualified, these few things are requisite:

1. It must be a turning from sin with the HEART.

The heart is the first thing which lives—and it must be the first thing which turns. The heart is that which the devil strives hardest for. Never did he so strive for the body of Moses—as he does for the heart of man. In true religion—the heart is all. If the heart is not turned from sin—it is no better than a pretense: "her unfaithful sister Judah did not return to me with all her heart, but only in pretense" (Jer. 3:10). Judah did make a show of reformation; she was not so grossly idolatrous as the ten tribes. Yet Judah was worse than Israel: she is called "unfaithful" Judah—that is, "treacherous". She pretended to a reformation—but it was not in truth. Her heart was not for God—she did not turn with the whole heart. It is odious to make a show of turning from sin—while the heart is yet in league with sin! I have read of one of our Saxon kings who was baptized, who in the same church had one altar for the Christian religion and another for an idol. God will have the whole heart turned from sin. True repentance must have no reserves or idols.

The Doctrine of Repentance - Part 10

By Thomas Watson, 1668

 The Nature of true repentance

 

Question: What is there in sin, which may make a penitent hate it?

Answer: Sin is the accursed thing, the most deformed monster. The apostle Paul uses a very emphatic word to express it: "that sin might become exceedingly sinful" (Romans 7:13), or as it is in the Greek, "exaggeratedly sinful". That sin is an exaggerated mischief, and deserves hatred will appear if we look upon sin as a fourfold conceit:

(1) Look upon the origin of sin, from whence it comes. It fetches its pedigree from hell: "He who commits sin is of the devil!" (1 John 3:8). Sin is the devil's special work. God has a hand in ordering sin, it is true—but Satan has a hand in acting it out. How hateful is it to be doing that which is the special work of the devil, indeed, that which makes men into devils!

(2) Look upon sin in its nature, and it will appear very hateful. See how scripture has pencilled sin out: it is a dishonoring of God (Romans 2:23 ); a despising of God (1 Sam. 2:30); a fretting of God (Ezek. 16:43); a wearying of God (Isaiah 7:13); a grieving the heart of God, as a loving husband is with the unchaste conduct of his wife: "I have been grieved by their adulterous hearts, which have turned away from me, and by their eyes, which have lusted after their idols" (Ezek. 6:9). Sin, when acted to the height, is a crucifying Christ afresh and putting him to open shame (Heb. 6:6), that is, impudent sinners pierce Christ in his saints, and were he now upon earth they would crucify him again in his person. Behold the odious nature of sin.

(3) Look upon sin in its comparison, and it appears ghastly. Compare sin with AFFLICTION and hell, and it is worse than both. It is worse than affliction, sickness, poverty, or death. There is more malignity in a drop of sin than in a sea of affliction—for sin is the cause of affliction, and the cause is more than the effect. The sword of God's justice lies quiet in the scabbard—until sin draws it out! Affliction is good for us: "It is good for me that I have been afflicted" (Psalm 119:71). Affliction causes repentance (2 Chron. 33:12). The viper, being stricken, casts up its poison. Just so, when God's rod strikes us with affliction, we spit away the poison of sin! Affliction betters our grace. Gold is purest, and juniper sweetest—when in the fire. Affliction prevents damnation. "We are being disciplined—so that we will not be condemned with the world." (1 Cor. 11:32). Therefore, Maurice the emperor prayed to God to punish him in this life—that he might not be punished hereafter.

Thus, affliction is in many ways for our good—but there is no good in sin. Manasseh's affliction brought him to humiliation and repentance—but Judas' sin brought him to desperation and damnation. Affliction only reaches the body—but sin goes further: it poisons the mind, disorders the affections. Affliction is but corrective; sin is destructive. Affliction can but take away the life; sin takes away the soul (Luke 12:20).

A man who is afflicted may have his conscience quiet. When the ark was tossed on the flood waves, Noah could sing in the ark. When the body is afflicted and tossed, a Christian can "make melody in his heart to the Lord" (Eph. 5:19). But when a man commits sin, conscience is terrified. Witness Spira, who upon his abjuring the faith, said that he thought the damned spirits did not feel those torments which he inwardly endured. In affliction, one may have the love of God (Rev. 3:19). If a man should throw a bag of money at another, and in throwing it should hurt him a little—he will not take it unkindly—but will look upon it as a fruit of love. Just so, when God bruises us with affliction—it is to enrich us with the golden graces and comforts of his Spirit. All is in love. But when we commit sin, God withdraws his love. When David sinned, he felt nothing but displeasure from God: "Clouds and thick darkness surround him" (Psalm 97:2). David found it so. He could see no rainbow, no sunbeam, nothing but clouds and darkness about God's face.

That sin is worse than affliction is evident, because the greatest judgment God lays upon a man in this life is to let him sin without control. When the Lord's displeasure is most severely kindled against a person, he does not say, I will bring the sword and the plague on this man—but, I will let him sin on: "I gave them up unto their own hearts lust, living according to their own desires" (Psalm 81:12). Now, if the giving up of a man to his sins (in the account of God himself) is the most dreadful evil, then sin is far worse than affliction. And if it is so, then how should it be hated by us!

Compare sin with HELL, and you shall see that sin is worse. Torment has its epitome in hell—yet nothing in hell is as bad as sin. Hell is of God's making—but sin is not of God's making. Sin is the devil's creature. The torments of hell are a burden only to the sinner—but sin is a burden to God. In the torments of hell, there is something that is good, namely, the execution of divine justice. There is justice to be found in hell—but sin is a piece of the highest injustice. It would rob God of his glory, Christ of his purchase, the soul of its happiness. Judge then if sin is not a most hateful thing—which is worse than affliction, or the torments of hell.

The Doctrine of Repentance – Part 8

I apologize for the length of this study. It turns out that I still have what seems to be three more post to go before I can finish it.  I think this study is necessary to go through because when we allow God to deal with our soul and bring us to the place where we are holy, every word of this study will make sense to your soul. What is astonishing is the way He views even the tiniest sin and you are astonish by the way you start viewing sin too. It is beautiful, because you know there is no way on your own you would ever see sin in this manner. You also realize how far you have come. So please this week is a week of repentance, a week to truly examine what His cross truly means to us.

It is a reminder for us true Christians to see how lucky we are to have been embraced by His grace and found redemption in Him. God does not care about our empty rituals, lip service, empty hearts, and our empty practices as a remembrance for His voluntary death on the cross for us.  He cares about our repentant hearts. Not just agreeing with Him, while agreeing with Him over our sins is good we need to take it deeper. He does care about what our faith amount to.

If you have been a Christian over a few decades and you find this repentance study a little bit annoying, then it simply means you are missing a major component in what you call Salvation. Instead of getting upset or dismiss the study, tomorrow to commemorate the anniversary of His death for you and me so that we might have life in abundance, you might want to adopt a different approach, a different attitude and this time go to Him with a repentant heart for the limit you have put on Salvation, for your stubborn heart and your wilful ignorance.  Search your heart my dear friend, do not let Satan influence your thinking process anymore and go forward in claiming your LIFE in Him.

When Salvation has touched your soul, you find this is truly a day of thanksgiving for the true Christian. When I was not a practicing Christian and I did not understand what Salvation meant according to His standards, I used to cry and feel sad because they killed Him. Now that Salvation has reached my soul, I know I do not need to cry because of His pain on the cross because it did not happen to Him. But I cry with a heavy heart because I am happy I died with Him. His voluntary death for me is a good thing. I cry with a heavy heart because I know how much I do not deserve Him. I cry with a heavy heart because of the depth of His love for humanity who does not even deserve Him. I cry with a heavy heart because I am still in awe that such a sinner like me can find so much grace in such a Holy God. – The only response to all that, is to give Him our all in return because He deserves it.

May this Easter weekend is truly the week-end where your heart embraces His sacrifice with no reserve and truly repents for your friendship with sin.

With all my love,

MJ Andre

By Thomas Watson, 1668

The Nature of true repentance

(7) In every sin there is folly ( Jer. 4:22). A man will be ashamed of his folly. Is not he a fool who labors more for the bread which perishes—than for the bread of life! Is not he a fool who for a lust or a trifle—will lose heaven! They are like Tiberius, who for a drink of water forfeited his kingdom? Is not he a fool who, to safeguard his body, will injure his soul? As if one should let his head be cut, to save his shirt! Is not he a fool who will believe a temptation of Satan—before a promise of God? Is not he a fool who minds his recreation more than his salvation? How may this make men ashamed—to think that they inherit not land—but folly (Proverbs 14:18).

(8) That which may make us blush, is that the sins we commit are far worse than the sins of the heathen. We act against more light. To us have been committed the oracles of God. The sin committed by a Christian is worse than the same sin committed by a heathen, because the Christian sins against clearer conviction, which is like weight put into the scale, which makes it weigh heavier.

(9) Our sins are worse than the sins of the devils. The fallen angels never sinned against Christ's blood. Christ did not die for them. The medicine of his merit was never intended to heal them. But we have affronted his blood by unbelief. The devils never sinned against God's patience. As soon as they apostatized, they were damned. God never waited for the angels—but we have spent upon the stock of God's patience. He has pitied our weakness, borne with our rebelliousness. His Spirit has been repulsed—yet has still importuned us and will take no denial. Our conduct has been so provoking as to have tired not only the patience of a Job, but of all the angels. The devils never sinned against example. They were the first that sinned and were made the first example. We have seen the angels, those morning stars, fall from their glorious orb; we have seen the old world drowned, Sodom burned—yet have ventured upon sin. How desperate is that thief who robs in the very place where his fellow hangs in chains. And surely, if we have out-sinned the devils, it may well put us to the blush.

Use 1. Is shame an ingredient of repentance? If so, how far are they from being penitents who have no shame? Many have sinned away shame: "the wicked know no shame" (Zeph. 3:5). It is a great shame not to be ashamed. The Lord sets it as a brand upon the Jews: "Are they ashamed of their loathsome conduct? No, they have no shame at all; they do not even know how to blush!" (Jer. 6:15). The devil has stolen shame from men. When one of the persecutors in Queen Mary's time was upbraided for murdering the martyrs, he replied, "I see nothing to be ashamed of!" When men have hearts of stone and foreheads of brass—it is a sign that the devil has taken full possession of them.

There is no creature capable of shame but man. The brute beasts are capable of fear and pain—but not of shame. You cannot make a beast blush. Those who cannot blush for sin, do too much resemble the beasts. There are some so far from this holy blushing that they are proud of their sins. They are so far from being ashamed of sin, that they glory in their sins: "whose glory is in their shame" (Phil. 3:19). Some are ashamed of that which is their glory: they are ashamed to be seen with a good book in their hand. Others glory in that which is their shame: they look on sin as a piece of gallantry. The swearer thinks his speech most graceful when it is interlarded with oaths. The drunkard counts it a glory that he is mighty to drink (Isaiah 5:22). But when men shall be cast into the fiery furnace, heated seven times hotter by the breath of the Almighty—then let them boast of sin!

Use 2. Let us show our penitence by a modest blushing: "O my God, I blush to lift up my face" (Ezra 9:6). "My God"—there was faith; "I blush"—there was repentance. Hypocrites will confidently avouch God to be their God—but they know not how to blush. O let us take holy shame to ourselves for sin. Be assured, the more we are ashamed of sin now—the less we shall be ashamed at Christ's coming. If the sins of the godly are mentioned at the day of judgment, it will not be to shame them—but to magnify the riches of God's grace in pardoning them. Indeed, the wicked shall be ashamed at the last day. They shall sneak and hang down their heads—but the saints shall then be as without spot (Eph. 5:27), so without shame; therefore they are bid to lift up their heads (Luke 21:28). 

The Doctrine Of Repentance - Part 7

By Thomas Watson, 1668

 

The Nature of true repentance

Ingredient 4. SHAME for Sin

The fourth ingredient in repentance is shame: "that they may be ashamed of their iniquities" (Ezek. 43:10). Blushing is the color of virtue. When the heart has been made black with sin, grace makes the face red with blushing: "I am ashamed and blush to lift up my face" (Ezra 9:6). The repenting prodigal was so ashamed of his sinfulness, that he thought himself not worthy to be called a son any more (Luke 15:21). Repentance causes a holy bashfulness. If Christ's blood were not at the sinner's heart, there would not so much blood come in the face. There are nine considerations about sin which may cause shame:

(1) Every sin makes us guilty, and guilt usually breeds shame. Adam never blushed in the time of innocency. While he kept the whiteness of the lily, he had not the blushing of the rose. But when he had deflowered his soul by sin—then he was ashamed. Sin has tainted our blood. We are guilty of high treason against the Crown of heaven. This may cause a holy modesty and blushing.

(2) In every sin there is much unthankfulness, and that is a matter of shame. He who is upbraided with ingratitude will blush. We have sinned against God when he has given us no cause: "What iniquity have your fathers found in me?" (Jer. 2:5). Wherein has God wearied us, unless his mercies have wearied us? Oh the silver drops which have fallen on us! We have had the finest of the wheat; we have been fed with angels' food. The golden oil of divine blessing has run down on us from the head of our heavenly Aaron. And to abuse the kindness of so good a God—how may this make us ashamed!

Julius Caesar took it unkindly at the hands of Brutus, on whom he had bestowed so many favors, when he came to stab him: "What, you, my son Brutus?" O ungrateful—to be theworse for mercy! One reports of the vulture, that it draws sickness from perfumes. To contract the disease of pride and luxury, from the perfume of God's mercy—how unworthy is that! It is to requite evil for good, to kick against our feeder, "He nourished him with honey from the rock, and with oil from the flinty crag, with curds and milk from herd and flock and with fattened lambs and goats, with choice rams of Bashan and the finest kernels of wheat. You drank the foaming blood of the grape. Jeshurun grew fat, and kicked. He abandoned the God who made him and scorned the Rock of his salvation" (Deut. 32:13-15). This is to make an arrow of God's mercies—and shoot at him! This is to wound him with his own blessing! O horrid ingratitude! Will not this dye our faces a deep scarlet? Unthankfulness is a sin so great, that God himself stands amazed at it: "Hear, O heavens, and give ear, O earth: I have nourished and brought up children—and they have rebelled against me!" (Isaiah 1:2).

(3) Sin has made us naked, and that may breed shame. Sin has stripped us of our white linen of holiness. It has made us naked and deformed in God's eye—which may cause blushing. When Hanun had abused David's servants and cut off their garments so that their nakedness appeared, the text says, "the men were greatly ashamed" (2 Sam. 10:5).

(4) Our sins have put Christ to shame, and should not we be ashamed? The Jews arrayed him in purple; they put a reed in his hand, spit in his face, and in his greatest agonies reviled him. Here was "the shame of the cross". And that which aggravated the shame, was to consider the eminency of his person—as he was the Lamb of God. Did our sins putChrist to shame—and shall they not put us to shame? Did he wear the purple—and shall not our cheeks wear crimson? Who can behold the sun as it were blushing at Christ's passion, and hiding itself in an eclipse—and his face not blush?

(5) Many sins which we commit are by the special instigation of the devil—and should not this cause shame? The devil put it into the heart of Judas to betray Christ (John 13:2). He filled Ananias' heart to lie (Acts 5:3). He often stirs up our passions (James 3:6). Now, as it is a shame to bring forth a child illegitimately, so too is it to bring forth such sins as may call the devil father. It is said that the virgin Mary conceived by the power of the Holy Spirit (Luke 1:35)—but we often conceive by the power of Satan. When the heart conceives pride, lust, and malice—it is very often by the power of the devil. May not this make us ashamed to think that many of our sins are committed in copulation with the old serpent?

(6) Sin turns men into beasts (2 Peter 2:12), and is not that matter for shame? Sinners are compared to foxes (Luke 13:32), to wolves (Matt. 7:15), to donkeys (Job 28 11:12), to swine (2 Pet. 2:22). A sinner is a swine with a man's head. He who was once little less than the angels in dignity—has now become like the beasts. Grace in this life does not wholly obliterate this brutish temper. Agur, that good man, cried out, "surely I am more brutish than any!" (Proverbs 30:2). But common sinners are in a manner wholly brutified; they do not act rationally, but are carried away by the violence of their lusts and passions. How may this make us ashamed, who are thus degenerated below our own species? Our sins have taken away that noble, holy spirit which once we had. The crown has fallen from our head. God's image is defaced, reason is eclipsed, conscience stupified! We have more in us of the brute, than of the angel.