The Church That Christ Builds — Part 3

By J.C. Ryle 

(1816—1900)

3. The Lord Jesus Christ tells us, "Upon this ROCK will I build My Church." This is the Foundation upon which the Church is built. What did the Lord Jesus Christ mean, when He spoke of this foundation? Did He mean the apostle Peter, to whom He was speaking? I think assuredly not. I can see no reason, if He meant Peter, why He did not say, "Upon you will I build My Church." If He had meant Peter, He would surely have said, "I will build My Church on you," as plainly as He said, "To you will I give the keys." No, it was not the person of the apostle Peter — but the good confession which the apostle had just made! It was not Peter, the erring, unstable man — but the mighty truth which the Father had revealed to Peter. It was the truth concerning Jesus Christ Himself which was the rock. It was Christ's mediatorship, and Christ's Messiahship. It was the blessed truth that Jesus was the promised Savior, the true Surety, the real Intercessor between God and man. This was the rock, and this the foundation, upon which the Church of Christ was to be built.

The foundation of the true Church was laid at a mighty cost. It was necessary that the Son of God should take our nature upon Him, and in that nature live, suffer and die, not for His own sins — but for ours. It was necessary that in that nature Christ should go to the grave, and rise again. It was necessary that in that nature Christ should go up to Heaven, to sit at the right hand of God, having obtained eternal redemption for all His people. No other foundation could have met the necessities of lost, guilty, corrupt, weak, helpless sinners.

That foundation, once obtained, is very strong. It can bear the weight of the sins of all the world. It has borne the weight of all the sins of all the believers who have built on it.

Sins of thought, 

sins of the imagination, 

sins of the heart, 

sins of the head, 

sins which everyone has seen, 

and sins which no man knows, 

sins against God, 

and sins against man, 

sins of all kinds and descriptions

 — that mighty rock can bear the weight of all these sins, and not give way. The mediatorial office of Christ is a remedy sufficient for all the sins of all the world.

To this one foundation, every member of Christ's true Church is joined. In many things, believers are disunited and disagreed. In the matter of their soul's foundation, they are all of one mind. Whether Episcopalians or Presbyterians, Baptists or Methodists — believers all meet at one point. They are all built on the rock. Ask where they get their peace and hope and joyful expectation of good things to come. You will find that all flows from that one mighty source, Christ the Mediator between God and man, and the office that Christ holds as the High Priest and Surety of sinners.

Look to your foundation, if you would know whether or not you are a member of the one true Church. It is a point that may be known to yourself. Your public worship we can see; but we cannot see whether you are personally built upon the rock. Your attendance at the Lord's table we can see; but we cannot see whether you are joined to Christ, and one with Christ, and Christ in you. Take heed that you make no mistake about your own personal salvation. See that your own soul is upon the rock. Without this, all else is nothing. Without this, you will never stand in the day of judgment. Better a thousand times in that day to be found in a cottage "upon the rock" — than in a palace upon the sand!

 

4. I proceed in the fourth place to speak of the IMPLIED TRIALS of the Church, to which our text refers. There is mention made of "the gates of Hell." By that expression we are meant to understand the power of the prince of Hell, even the devil. (Compare Psalm 9:13; 107:18; Isaiah 38:10).

The history of Christ's true Church has always been one of conflict and war. It has been constantly assailed by a deadly enemy, Satan, the prince of this world. The devil hates the true Church of Christ with an undying hatred. He is ever stirring up opposition against all its members. He is ever urging the children of this world to do his will, and to injure and harass the people of God. If he cannot bruise the head — he will bruise the heel. If he cannot rob believers of Heaven — he will vex them by the way.

Warfare with the powers of Hell has been the experience of the whole body of Christ for six thousand years. It has always been a bush burning — though not consumed; a woman fleeing into the wilderness — but not swallowed up (Ex. 3:2; Revelation 12:6, 16). The visible Churches have their times of prosperity and seasons of peace — but never has there been a time of peace for the true Church. Its conflict is perpetual. Its battle never ends.

Warfare with the powers of Hell is the experience of every individual member of the true Church. Each has to fight. What are the lives of all the saints — but records of battles? What were such men as Paul and James and Peter and John and Polycarp and Chrysostom and Augustine and Luther and Calvin and Latimer and Baxter — but soldiers engaged in a constant warfare? Sometimes the persons of the saints have been assailed, and sometimes their property. Sometimes they have been harassed by calumnies and slanders, and sometimes by open persecution. But in one way or another the devil has been continually warring against the Church. The "gates of Hell" have been continually assaulting the people of Christ.

We who preach the gospel can hold out to all who come to Christ "exceeding great and precious promises" (2 Peter 1:4). We can offer boldly to you, in our Master's name, the peace of God which passes all understanding. Mercy, free grace and full salvation are offered to everyone who will come to Christ, and believe on Him. But we promise you no peace with the world, or with the devil. We warn you, on the contrary, that there must be warfare, so long as you are in the body. We would not keep you back, or deter you from Christ's service. But we would have you "count the cost," and fully understand what Christ's service entails (Luke 14:28).

The Church That Christ Builds ─ Part 2

By J.C. Ryle

2. Our text contains not merely a building — but a Builder. The Lord Jesus Christ declares, "I will build My Church." The true Church of Christ is tenderly cared for by all the three Persons of the blessed Trinity. In the plan of salvation revealed in the Bible . . .

God the Father chooses,
God the Son redeems and
God the Holy Spirit sanctifies every member of Christ's mystical body. God the Father, God the Son and God the Holy Spirit, three Persons and one God, cooperate for the salvation of every saved soul. This is truth, which ought never to be forgotten. Nevertheless, there is a peculiar sense in which the help of the Church is laid on the Lord Jesus Christ. He is peculiarly and pre-eminently the Redeemer and Savior of the Church. Therefore it is, that we find Him saying in our text, "I will build — the work of building is My special work."

It is Christ who calls the members of the Church in due time.

They are "the called of Jesus Christ" (Romans 1:6).

It is Christ who quickens them. "The Son quickens whom He will" (John 5:21).

It is Christ who washes away their sins. He "has loved us, and washed us from our sins in His own blood" (Revelation 1:5).

It is Christ who gives them peace. "Peace I leave with you, My peace I give unto you" (John 14:27).

It is Christ who gives them eternal life. "I give unto them eternal life; and they shall never perish" (John 10:28).

It is Christ who grants them repentance. "Him has God exalted . . . to be a Prince and a Savior, to give repentance" (Acts 5:31).

It is Christ who enables them to become God's children. "To as many as received Him, to them gave He power to become the sons of God" (John 1:12).

It is Christ who carries on the work within them when it is begun. "Because I live, you shall live also" (John 14:19).

In short, it has "pleased the Father that in Christ should all fullness dwell" (Colossians 1:19). He is the Author and Finisher of faith. He is the life. He is the head. From Him every joint and member of the mystical body of Christians is supplied. Through Him they are strengthened for duty. By Him they are kept from falling. He shall preserve them to the end, and present them faultless before the Father's throne with exceeding great joy. He is all things in all believers.

The mighty agent by whom the Lord Jesus Christ carries out this work in the members of His Church, is, without doubt, the Holy Spirit. He it is who applies Christ and His benefits to the soul. He it is who is ever renewing, awakening, convincing, leading to the cross, transforming, taking out of the world stone after stone and adding it to the mystical building. But the great chief Builder, who has undertaken to execute the work of redemption and bring it to completion, is the Son of God, the "Word who was made flesh." 

It is Jesus Christ who "builds."

In building the true Church, the Lord Jesus condescends to use many subordinate instruments:
the ministry of the gospel,
the circulation of the Scriptures,
the friendly rebuke,
the word spoken in season,
the drawing influence of afflictions —
all, all are means and appliances by which His work is carried on, and the Spirit conveys life to souls. But Christ is the great superintending Architect — ordering, guiding, directing all that is done. Paul may plant and Apollos water — but God gives the increase (1 Corinthians 3:6). Ministers may preach, and writers may write — but the Lord Jesus Christ alone can build. And except He builds — the work stands still.

Great is the wisdom with which the Lord Jesus Christ builds His Church! All is done at the right time, and in the right way. Each stone in its turn is put in its right place. Sometimes He chooses great stones, and sometimes He chooses small stones. Sometimes the work goes on fast, and sometimes it goes on slowly. Man is frequently impatient, and thinks that nothing is happening. But man's time is not God's time. 

A thousand years in His sight, are but as a single day. The great Builder makes no mistakes. He knows what He is doing. He sees the end from the beginning. He works by a perfect, unalterable and certain plan. The mightiest conceptions of architects, like Michelangelo and Wren, are mere trifling and child's play — in comparison with Christ's wise counsels respecting His Church.

Great is the condescension and mercy which Christ exhibits in building His Church! He often chooses the most unlikely and roughest stones, and fits them into a most excellent work. He despises none, and rejects none — on account of former sins and past transgressions. He often makes Pharisees and publicans become pillars of His house. He delights to show mercy. He often takes the most thoughtless and ungodly — and transforms them into polished corners of His spiritual temple.

Great is the power which Christ displays in building His Church! He carries on His work in spite of opposition from the world, the flesh and the devil. In storm, in tempest, through troublous times, silently, quietly, without noise, without stir, without excitement — the building progresses, like Solomon's temple. "I will work," He declares, "and who shall hinder it?" (Isaiah 43:13).

The children of this world take little or no interest in the building of this Church. They care nothing for the conversion of souls. What are broken spirits and penitent hearts to them? What is conviction of sin, or faith in the Lord Jesus to them? It is all "foolishness" in their eyes. But while the children of this world care nothing, there is joy in the presence of the angels of God. For the preserving of the true Church — the laws of nature have often times been suspended. For the good of that Church — all the providential dealings of God in this world are ordered and arranged. For the elect's sake — wars are brought to an end, and peace is given to a nation. Statesmen, rulers, emperors, kings, presidents, heads of governments — have their schemes and plans, and think them of vast importance.

 But there is another work going on of infinitely greater moment, for which they are only the "axes and saws" in God's hands (Isaiah 10:15). That work is the erection of Christ's spiritual temple, the gathering in of living stones into the one true Church.

We ought to feel deeply thankful that the building of the true Church is laid on the shoulders of One that is mighty. If the work depended on man — it would soon stand still. But, blessed be God, the work is in the hands of a Builder who never fails to accomplish His designs! Christ is the almighty Builder. He will carry on His work, though nations and visible Churches may not know their duty. Christ will never fail. That which He has undertaken — He will certainly accomplish.
  

Thomas Brooks (Puritan)

Thomas Brooks on the title page of his book The Riches of Christ.

Courtesy of: http://en.wikipedia.org/wiki/Thomas_Brooks_(Puritan)

This post  by Thomas Brooks below merged well with my post on April 12 :  Complete & Effective Dominion

 

I mentioned how important it is to test the spirits. A minister who is not breaking your heart with the word of God almost every time he takes the pulpit, there is a strong chance that he has not been hand picked by Him. A real minister of God will cause you to go home somewhat, if not fully offended every time you hear him. Why? Because it is the nature of the true Gospel it offends unbelievers as much as it offends believers that are not right with Him.

 

Sadly, Satan has worked it so nicely for us to make us comfortable with a half truth, that in the Church, we scream “apostasy” when we are offended by the truth of  the Gospel and in our state of spiritual we have no idea that we are led by Satan to react this way. Satan has done such a great job that we love our mediocre preachers, they make us feel good, we agree with them, we say AMEN, HALLELLUJAH! We get all emotional and drunk on “god”   yet, we go back home with the same compartmentalized lives, wrong attitude toward Him, stubborn hearts,  lack of obedience and our rituals that make us feel good because we found “religion”

 

Even on my death bed, I will keep saying over and over again. The reason we are offended by the preaching, the posts or the books that call for examination of our hearts, or to a deeper life and make us feel inadequate is because we are not where we should be. Deep inside of us, we know something is wrong, but we shut if off and slap our mask on again. For a lot of us, often the subtlety of Satan acts like a snooze alarm we keep pressing the button just so we can get a few more minutes of sleep. Before we know it, time passes us by, we get so deep with Satan, and in our slumber it would take a bulldozer to get us out of our lethargy and laziness. By then, it is easier to say Oh! Well God is good!

 

May God have mercy on us!

Thomas Brooks (1608–1680) was an English non-conformist Puritan preacher and author

Consider carefully what you hear." Mark 4:24"

It is sad to see how many preachers in our days, make 

it their business to enrich men's heads with high, empty, 

airy notions; instead of enriching their souls with saving 

truths. 

Fix yourself under that man's ministry, who makes it his 

business, his work to enrich the soul, to win the soul, and 

to build up the soul; not to tickle the ear, or please the 

fancy. This age is full of such light, delirious souls—who 

dislike everything—but what is empty and airy.

Do not judge a minister . . .

  by his voice, nor

  by the multitude who follow him, nor

  by his affected tone, nor

  by his rhetoric and flashes of wit;

but by the holiness, heavenliness, and spiritualness 

of his teaching. Many ministers are like empty orators, 

who have a flood of words—but a drop of matter.

Some preachers affect rhetorical strains; they seek abstrusities, 

and love to hover and soar aloft in dark and cloudy expressions, 

and so shoot their arrows over their hearers' heads—instead of 

bettering their hearers' hearts. Mirthful things in a sermon 

are only for men to gaze upon and admire. He is the best 

preacher, not who tickles the ear—but who breaks the heart.

"My message and my preaching were not with wise and

 persuasive words, but with a demonstration of the Spirit's

 power, so that your faith might not rest on men's wisdom,

 but on God's power." 1 Corinthians 2:4-5

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 9

By Thomas Watson, 1668

 The Nature of true repentance

Ingredient 5. HATRED of Sin

The fifth ingredient in repentance is hatred of sin. The Schoolmen distinguished a two-fold hatred: hatred of abominations, and hatred of enmity.

Firstly, there is a hatred or loathing of ABOMINATIONS: "Then you will remember your evil ways and wicked deeds, and you will loathe yourselves for your sins and detestable practices!" (Ezek. 36:31). A true penitent is a sin-loather. If a man loathes that which makes his stomach sick, much more will he loathe that which makes his soul sick! It is greater to loathe sin—than to leave it. One may leave sin for fear, as in a storm the jewels are cast overboard—but the nauseating and loathing of sin argues a detestation of it. Christ is never loved—until sin is loathed. Heaven is never longed for—until sin is loathed. When the soul sees its filthiness, he cries out, "Lord, when shall I be freed from this body of death! 

When shall I put off these filthy garments of sin—and be arrayed in the robe of Your perfect righteousness! Let all my self-love be turned into self-loathing!" (Zech. 3:4-5). We are never more precious in God's eyes—than when we are lepers in our own eyes!

Secondly, there is a hatred of ENMITY. There is no better way to discover life—than by motion. The eye moves, the pulse beats. So to discover repentance there is no better sign than by a holy antipathy against sin. Sound repentance begins in love to God—and ends in the hatred of sin. How may true hatred of sin be known?

1. When a man's HEART is set against sin.

Not only does the tongue protest against sin—but the heart abhors it. However lovely sin is painted—we find it odious—just as we abhor the picture of one whom we mortally hate, even though it may be well drawn. Suppose a dish be finely cooked and the sauce good—yet if a man has an antipathy against the meat—he will not eat it. So let the devil cook and dress sin with pleasure and profit—yet a true penitent has a secret abhorrence of it, is disgusted by it, and will not meddle with it.

2. True hatred of sin is UNIVERSAL.

True hatred of sin is universal in two ways: in respect of the faculties, and of the object.

(1) Hatred is universal in respect of the faculties. That is, there is a dislike of sin not only in the judgment—but in the will and affections. Many a one is convinced that sin is a vile thing, and in his judgment has an aversion to it—yet he tastes sweetness in it—and has a secret delight in it. Here is a disliking of sin in the judgment and an embracing of it in the affections! Whereas in true repentance, the hatred of sin is in all the faculties, not only in the intellectual part—but chiefly in the will: "I do the very thing I hate!" (Romans 7:15). Paul was not free from sin—yet his will was against it.

(2) Hatred is universal in respect of the object. He who truly hates one sin—hates all sins. He who hates a serpent—hates all serpents. "I hate every false way!" (Psalm 119:104). Hypocrites will hate some sins which mar their credit. But a true convert hates all sins—gainful sins, complexion sins, the very stirrings of corruption. Paul hated the motions of sin within him (Romans 7:23).

3. True hatred against sin is against sin in all forms.

A holy heart detests sin for its intrinsic pollution. Sin leaves a stain upon the soul. A regenerate person abhors sin not only for the curse—but for the contagion. He hates this serpent not only for its sting but for its poison. He hates sin not only for hell—but as hell.

4. True hatred is IMPLACABLE.

It will never be reconciled to sin any more. Anger may be reconciled—but hatred cannot. Sin is that Amalek which is never to be taken into favor again. The war between a child of God and sin is like the war between those two princes: "there was war between Rehoboam and Jeroboam all their days" (1 Kings 14:30).

5. Where there is a real hatred, we not only oppose sin in ourselves but in OTHERS too. The church at Ephesus could not bear with those who were evil (Rev. 2:2). Paul sharply censured Peter for his deception, although he was an apostle. Christ in a holy anger, whipped the money-changers out of the temple (John 2:15). He would not allow the temple to be made an exchange. Nehemiah rebuked the nobles for their usury (Neh. 5:7) and their Sabbath profanation (Neb. 13:17).

A sin-hater will not endure wickedness in his family: "He who works deceit shall not dwell within my house" (Psalm 101:7). What a shame it is when magistrates can show height of spirit in their passions—but no heroic spirit in suppressing vice.

Those who have no antipathy against sin, are strangers to repentance. Sin is in them—as poison in a serpent, which, being natural to it, affords delight. How far are they from repentance who, instead of hating sin, love sin! To the godly—sin is as a thorn in the eye; to the wicked sin is as a crown on the head! "They actually rejoice in doing evil!" (Jer. 11:15).

Loving of sin is worse than committing it. A good man may run into a sinful action unawares—but to love sin is desperate. What is it, which makes a swine love to tumble in the mire? Its love of filth. To love sin shows that the will is in sin, and the more of the will there is in a sin, the greater the sin. Wilfulness makes it a sin not to be purged by sacrifice (Heb. 10:26). O how many there are—who love the forbidden fruit! They love their oaths and adulteries; they love the sin and hate the reproof. Solomon speaks of a generation of men: "madness is in their heart while they live" (Eccles. 9:3). So for men to love sin, to hug that which will be their death, to sport with damnation, "madness is in their heart". It persuades us to show our repentance, by a bitter hatred of sin. There is a deadly antipathy between the scorpion and the crocodile; such should there be between the heart and sin.

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). 

Christian Progress - Part 8 Last Part

It is now 1:00 AM and I have to be up and running in about 4 hours and a half. I decided to put my blog out very early just so that I do not waste time.

As I am reading the questions John James is suggesting that we use to examine ourselves I am covered by a sense of sadness. Why you might say? Because this is the Christianity I have learned at His feet.

I am no better than anyone else, in fact my life is so lousy that I do not want to talk about it. Also, I am truly what you would call an unlearned, yet I have no idea why He chose to teach me in the way He taught me. I have no idea why He chose to reveal so much of Himself to me. I promise you that anyone of you who meets me in heaven, since nothing will be hidden, then you will know how much at one point I begged Him to stop revealing Himself to me because all I wanted was Him. I am telling you the truth, I actually begged Him to take this unlimited grace and pour it on someone that would be more useful to Him like my pastor. I prayed and begged because I felt those experiences would be wasted on me.

Why am I telling you all these things? Because I am trying the only way I can to make you understand how much so many of us misunderstand Christianity.  I can see the danger so many of us are in, at the same time I feel powerless because at the end of the day, the next step belongs to you. You would be wise to consider John's  questions, take them to heart. Take them to God. Don’t lie to yourself because God will be God and you would end up hurting yourself with your lies

When we go to God with our doubts and unbelief, it does not matter Satan knows them, if our hearts are open to God and we are truly seeking Him at any cost and by any roads, then Satan cannot hurt us with the information. The only time he has power to hurt you is when he knows you want God but you have your own agenda that you want Him to take into consideration and you are not willing to budge on them. Open up your heart and trust Him. Please do not make the wrong choice.

I love you all and I leave you with John’s last reading

                                                           John A James, 1853


                                ADDRESS TO THE READER
Reader, this is an unspeakably important chapter for you to ponder. You must not pass from it in haste—but linger, and muse longer and deeper. You must now take up the candle of the Lord, as I have said, and go down into the very depths of the soul, to search its hidden recesses. Nor should you trust to your own inspection and scrutiny. Like David, you should earnestly pray to God to search you, and reveal your real state to you. "Search me, O God, and know my heart; test me and know my thoughts. 

Point out anything in me that offends you, and lead me along the path of everlasting life." He knew how prone we are to self-love and self-deception; how sin lies hidden in the folds of the heart's deceit, and therefore he begged the trial and scrutiny of eyes more piercing and less partial than him own. So must you. We are all liable to judge too favorably of our own case. Do, do, consider the fatal, the dreadful, the eternal consequences of a mistake on this subject.

Oh, the idea of imagining we are going on to heaven, when step by step we are advancing to hell! Is this possible? It is! And the very possibility should awaken our alarm. Is it probable? It is! And this should increase our alarm. Is it certain? It is! And this should raise still higher our anxiety. Is it common? It is! And this should carry our solicitude to the highest pitch. What did Christ say on this matter? Read with awe and trembling. "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. 

Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!'" Matthew 7:21-23. Read, I say, this passage in which our Lord with his own hand, sounds the alarm through the whole church. Ought you not to examine? Is not there need of it? Is it not all but madness to go on without it? Mistake! What in such a matter as salvation? Mistake! What in a matter in which an error will require, as I have often said, an eternity to understand, and an eternity to deplore it!

Are you quite sure this is not your case? Take up the subject, then, and put the following questions to your soul.

Am tolerably sure that I am truly converted to God? Am tolerably sure that I am a real Christian?

If I am a true Christian, am I really an advancing one—or am I mistaking a declining state for an advancing one?

Am I mistaking a lengthened time of profession—for a genuine growth in grace?
Am I putting an increase of knowledge, and of ability to talk about religion—in place of an increase of holiness?

Does it satisfy me to grow in knowledge and lamentation of my corruptions—without mortifying them?

Am I mistaking sectarianism—for true piety? Am I mistaking attachment to some preacher—with love to the truth? Am I mistaking zeal for some favorite doctrine—with real love for the gospel?

Is my mortification of sin confined to some one corruption, which interest, ease, or reputation may require me to surrender; or is it directed against all sin?
Is my religion a mere excitement of the emotions, and my growth only a greater excitability; or is my will more and more determined for God, my conscience more tender, and my life more holy?

Inquire, I beseech you, into these things. Be determined, by God's grace, to know the real state of your soul, and to be under no mistake. Be this your prayer, "O God of truth, you who search the hearts and examine the thoughts of the children of men, you know I would not for ten thousand worlds be deceived about my spiritual state. 

You know me through and through. Make known to me what I really am in your sight. Painful as it would be to find out that I have been deceiving myself, this would be infinitely better than for me to go on in error until the mistake is past being rectified. I want to know my real state. Even if I am a Christian, and yet mistaking declension for progress, I wish to know this also. Let my spiritual insight be clear, my self-acquaintance be accurate. Do not allow me to deceive myself—as regards my spiritual progress or decline.

Christian Progress - Part 7

John A James, 1853

2. Distress is sometimes felt in consequence of mistaking a clearer view and deeper sense of depravity, for an actual increase of sin. This is by no means an uncommon case. The young Christian seems sometimes to himself to be growing worse, when in fact it is only that he sees more clearly what in fact he really is. In the early stages of true religion we have usually but a slender acquaintance with the evil of our sin or the depravity of our heart. The mind is so much taken up with pardon and eternal life, and even, indeed, with the transition from death to life, that it is but imperfectly acquainted with those depths of deceit and wickedness which lie hidden in itself. And the young convert is almost surprised to hear older and more experienced Christians talk of the corruptions of their nature. It is almost one of the first things one would suppose they would feel, yet it is one of the last they effectually learn, that true religion is a constant conflict in man's heart—between sin and holiness.


At first they seem to feel as if the serpent were killed—but they soon find that he was only asleep—for by the warmth of some fiery temptation, he is revived and hisses at them again, so as to require renewed blows for his destruction. Nothing astonishes an inexperienced believer more than the discoveries he is continually making of the evils of his heart. Corruptions which he never dreamt to be in him, are brought out by some new circumstances into which he is brought. It is like turning up the soil, which brings out worms and insects that did not appear upon the surface. Or to vary the illustration, his increasing knowledge of God's holy nature, of the perfect law, and the example of Christ, is like opening the shutters, and letting light into a dark room, the filth of which the inhabitant did not see until the sunbeams disclosed it to him.


3. Sometimes the young convert is discouraged, because he does not increase as fast as he expected; and supposes because he does not accomplish all, and as speedily as he looked for, that he does not advance at all. The expectations of young Christians are sometimes as irrational as the child's who sowed his seed in the morning, and went out in the evening to see if it was above ground. The recent convert sometimes imagines that sanctification is easy to work. He imagines that advance is a thing to be accomplished by a succession of strides, if not, indeed, by one bound after another. But the remains of old Adam within him soon prove too strong to allow this unimpeded course of Christian progression. 

He knew he had difficulties to surmount—but he calculated on getting over them with ease—that he had enemies to conflict with—but then he hoped to go on by rapid victories from conquering to conquer. He is disappointed—and now imagines he makes no way at all. But why should he so hastily decide against himself? All growth is slow, and that is slowest of all which is to last the longest. The mushroom springs up in a night—so did Jonah's gourd—and in a night it perished! The oak requires centuries for its coming to perfection.


4. Some mistake by supposing they do not advance at all because they do not get on so fast as some others. We would by no means encourage neglect, indifference, or contentment with small measures of grace. On the contrary, we urge the greatest diligence. We say go on unto perfection. They who are contented with what grace they suppose they have, give fearful evidence that they have none at all. To be self-satisfied is to be self-deceived. Still, as in nature so in grace, all do not grow with equal rapidity, or advance to equal strength and stature. I

t is so with flowers in a garden; trees in a plantation; children in a family; boys at school; ships at sea; or travelers upon the land. There is progress in all—but in different degrees. Yet of which of all these can it be said, they make no advance because they do not advance as fast as the foremost. The use we should make of the superior attainments of the more eminent of God's servants is neither to envy them, nor to discourage our hearts—but to find in them a stimulus and an encouragement to seek larger measures of faith and holiness for ourselves.