Isaac Watts - Jesus, my God, thy blood alone hath power sufficient to atone

Lord, I am vile, conceived in sin;
And born unholy and unclean;
Sprung from the man whose guilty fall
Corrupts the race, and taints us all. 

Soon as we draw our infant breath,
The seeds of sin grow up for death;
Thy law demands a perfect heart,
But we're defiled in ev'ry part.

Great God, create my heart anew,
And form my spirit pure and true;
O make me wise betimes to spy
My danger and my remedy.

Behold, I fail before thy face;
My only refuge is thy grace:
No outward forms can make me clean;
The leprosy lies deep within.

No bleeding bird, nor bleeding beast,
Nor hyssop branch, nor sprinkling priest,
Nor running brook, nor flood, nor sea,
Can wash the dismal stain away.

Jesus, my God, thy blood alone
Hath power sufficient to atone;
Thy blood can make me white as snow;
No Jewish types could cleanse me so.

While guilt disturbs and breaks my peace,
Nor flesh nor soul hath rest or ease;
Lord, let me hear thy pard'ning voice,
And make my broken bones rejoice..


- Isaac Watts (Psalm 51, Part 2)

Isaac Watts - Would He, my Saviour, my Sovereign, devote that sacred head for sinners such as I?

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Alas! and did my Savior bleed?
     And did my Sovereign die?
Would he devote that sacred head
     For sinners such as I?

Was it for crimes that I have done
     He groaned upon the tree?
Amazing pity! Grace unknown!
     And love beyond degree!

Well might the sun in darkness hide
     And shut its glories in,
When God, the mighty maker, died
     For his own creature's sin.

Thus might I hide my blushing face
     While his dear cross appears;
Dissolve my heart in thankfulness,
     And melt, mine eyes, to tears.

But drops of tears can ne'er repay
     The debt of love I owe;
Here, Lord, I give myself away;
     'Tis all that I can do.


- Isaac Watts

John Calvin - He knew, in regard to each one of us, both to hate what we had made, and love what he had made

For this reason Paul says, that God "has blessed us with all spiritual blessings in heavenly places in Christ: according as he has chosen us in him before the foundation of the world," (Eph. 1: 3, 4.) These things are clear and conformable to Scripture, and admirably reconcile the passages in which it is said, that "God so loved the world, that he gave his only begotten Son," (John 3: 16;) and yet that it was "when we were enemies we were reconciled to God by the death of his Son," (Rom. 5: 10.) But to give additional assurance to those who require the authority of the ancient Church, I will quote a passage of Augustine to the same effect: "Incomprehensible and immutable is the love of God. For it was not after we were reconciled to him by the blood of his Son that he began to love us, but he loved us before the foundation of the world, that with his only begotten Son we too might be sons of God before we were any thing at all. Our being reconciled by the death of Christ must not be understood as if the Son reconciled us, in order that the Father, then hating, might begin to love us, but that we were reconciled to him already, loving, though at enmity with us because of sin. To the truth of both propositions we have the attestation of the Apostle, 'God commendeth his love toward us, in that while we were yet sinners, Christ died for us,' (Rom. 5: 8.) Therefore he had this love towards us even when, exercising enmity towards him, we were the workers of iniquity. Accordingly in a manner wondrous and divine, he loved even when he hated us. For he hated us when we were such as he had not made us, and yet because our iniquity had not destroyed his work in every respect, he knew in regard to each one of us, both to hate what we had made, and love what he had made." Such are the words of Augustine, (Tract in Jo. 110.)


- John Calvin (Institutes of the Christian Religion, 2.16.4)

John Calvin - God's ground for hatred and love towards us

Though this is said in accommodation to the weakness of our capacity, it is not said falsely. For God, who is perfect righteousness, cannot love the iniquity which he sees in all. All of us, therefore, have that within which deserves the hatred of God. Hence, in respect, first, of our corrupt nature; and, secondly, of the depraved conduct following upon it, we are all offensive to God, guilty in his sight, and by nature the children of hell. But as the Lord wills not to destroy in us that which is his own, he still finds something in us which in kindness he can love. For though it is by our own fault that we are sinners, we are still his creatures; though we have brought death upon ourselves he had created us for life. Thus, mere gratuitous love prompts him to receive us into favour. But if there is a perpetual and irreconcilable repugnance between righteousness and iniquity, so long as we remain sinners we cannot be completely received. Therefore, in order that all ground of offence may be removed, and he may completely reconcile us to himself, he, by means of the expiation set forth in the death of Christ, abolishes all the evil that is in us, so that we, formerly impure and unclean, now appear in his sight just and holy. Accordingly, God the Father, by his love, prevents and anticipates our reconciliation in Christ. Nay, it is because he first loves us, that he afterwards reconciles us to himself. But because the iniquity, which deserves the indignation of God, remains in us until the death of Christ comes to our aid, and that iniquity is in his sight accursed and condemned, we are not admitted to full and sure communion with God, unless, in so far as Christ unites us. And, therefore, if we would indulge the hope of having God placable and propitious to us, we must fix our eyes and minds on Christ alone, as it is to him alone it is owing that our sins, which necessarily provoked the wrath of God, are not imputed to us.


- John Calvin (Institutes of the Christian Religion, 2.16.3)

John Calvin - The misery of our condition without Christ

But before we proceed farther, we must see in passing, how can it be said that God, who prevents us with his mercy, was our enemy until he was reconciled to us by Christ. For how could he have given us in his only-begotten Son a singular pledge of his love, if he had not previously embraced us with free favour? As there thus arises some appearance of contradiction, I will explain the difficulty. The mode in which the Spirit usually speaks in Scripture is, that God was the enemy of men until they were restored to favour by the death of Christ, (Rom. 5: 10;) that they were cursed until their iniquity was expiated by the sacrifice of Christ, (Gal. 3: 10, 13;) that they were separated from God, until by means of Christ's body they were received into union, (Col. 1: 21, 22.) Such modes of expression are accommodated to our capacity, that we may the better understand how miserable and calamitous our condition is without Christ. For were it not said in clear terms, that Divine wrath, and vengeance, and eternal death, lay upon us, we should be less sensible of our wretchedness without the mercy of God, and less disposed to value the blessing of deliverance. For example, let a person be told, Had God at the time you were a sinner hated you, and cast you off as you deserved, horrible destruction must have been your doom; but spontaneously and of free indulgence he retained you in his favour, not suffering you to be estranged from him, and in this way rescued you from danger, - the person will indeed be affected, and made sensible in some degree how much he owes to the mercy of God. But again, let him be told, as Scripture teaches, that he was estranged from God by sin, an heir of wrath, exposed to the curse of eternal death, excluded from all hope of salvation, a complete alien from the blessing of God, the slave of Satan, captive under the yoke of sin; in fine, doomed to horrible destruction, and already involved in it; that then Christ interposed, took the punishment upon himself and bore what by the just judgement of God was impending over sinners; with his own blood expiated the sins which rendered them hateful to God, by this expiation satisfied and duly propitiated God the Father, by this intercession appeased his anger, on this basis founded peace between God and men, and by this tie secured the Divine benevolence toward them; will not these considerations move him the more deeply, the more strikingly they represent the greatness of the calamity from which he was delivered? In short, since our mind cannot lay hold of life through the mercy of God with sufficient eagerness, or receive it with becoming gratitude, unless previously impressed with fear of the Divine anger, and dismayed at the thought of eternal death, we are so instructed by divine truth, as to perceive that without Christ God is in a manner hostile to us, and has his arm raised for our destruction. Thus taught, we look to Christ alone for divine favour and paternal love.


- John Calvin (Institutes of the Christian Religion, 2.16.2)

John Calvin - There is no salvation in any other

All that we have hitherto said of Christ leads to this one result, that condemned, dead, and lost in ourselves, we must in him seek righteousness, deliverance, life and salvation, as we are taught by the celebrated words of Peter, "Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved," (Acts 4: 12.) The name of Jesus was not given him at random, or fortuitously, or by the will of man, but was brought from heaven by an angel, as the herald of the supreme decree; the reason also being added, "for he shall save his people from their sins," (Matt. 1: 21.) In these words attention should be paid to what we have elsewhere observed, that the office of Redeemer was assigned him in order that he might be our Saviour. Still, however, redemption would be defective if it did not conduct us by an uninterrupted progression to the final goal of safety. Therefore, the moment we turn aside from him in the minutest degree, salvation, which resides entirely in him, gradually disappears; so that all who do not rest in him voluntarily deprive themselves of all grace. The observation of Bernard well deserves to be remembered: The name of Jesus is not only light but food also, yea, oil, without which all the food of the soul is dry; salt, without which as a condiment whatever is set before us is insipid; in fine, honey in the mouth, melody in the ear, joy in the heart, and, at the same time, medicine; every discourse where this name is not heard is absurd, (Bernard in Cantica., Serm. 15.)


- John Calvin (Institutes of the Christian Religion, 2.16.1)

John Calvin - The priesthood of Christ

With regard to his Priesthood, we must briefly hold its end and use to be, that as a Mediator, free from all taint, he may by his own holiness procure the favour of God for us. But because a deserved curse obstructs the entrance, and God in his character of Judge is hostile to us, expiation must necessarily intervene, that as a priest employed to appease the wrath of God, he may reinstate us in his favour. Wherefore, in order that Christ might fulfil this office, it behoved him to appear with a sacrifice. For even under the law of the priesthood it was forbidden to enter the sanctuary without blood, to teach the worshipper that however the priest might interpose to deprecate, God could not be propitiated without the expiation of sin. On this subject the Apostle discourses at length in the Epistle to the Hebrews, from the seventh almost to the end of the tenth chapter. The sum comes to this, that the honour of the priesthood was competent to none but Christ, because, by the sacrifice of his death, he wiped away our guilt, and made satisfaction for sin. Of the great importance of this matter, we are reminded by that solemn oath which God uttered, and of which he declared he would not repent, "Thou art a priest for ever, after the order of Melchizedek," (Ps. 110: 4.) For, doubtless, his purpose was to ratify that point on which he knew that our salvation chiefly hinged. For, as has been said, there is no access to God for us or for our prayers until the priest, purging away our defilements, sanctify us, and obtain for us that favour of which the impurity of our lives and hearts deprives us. Thus we see, that if the benefit and efficacy of Christ's priesthood is to reach us, the commencement must be with his death. Whence it follows, that he by whose aid we obtain favour, must be a perpetual intercessor. From this again arises not only confidence in prayer, but also the tranquillity of pious minds, while they recline in safety on the paternal indulgence of God, and feel assured, that whatever has been consecrated by the Mediator is pleasing to him. But since God under the Law ordered sacrifices of beasts to be offered to him, there was a different and new arrangement in regard to Christ, viz., that he should be at once victim and priest, because no other fit satisfaction for sin could be found, nor was any one worthy of the honour of offering an only begotten son to God. Christ now bears the office of priest, not only that by the eternal law of reconciliation he may render the Father favourable and propitious to us, but also admit us into this most honourable alliance. For we though in ourselves polluted, in him being priests, (Rev. 1: 6,) offer ourselves and our all to God, and freely enter the heavenly sanctuary, so that the sacrifices of prayer and praise which we present are grateful and of sweet odour before him. To this effect are the words of Christ, "For their sakes I sanctify myself," (John 17: 19;) for being clothed with his holiness, inasmuch as he has devoted us to the Father with himself, (otherwise we were an abomination before him,) we please him as if we were pure and clean, nay, even sacred. Hence that unction of the sanctuary of which mention is made in Daniel, (Dan. 9: 24.) For we must attend to the contrast between this unction and the shadowy one which was then in use; as if the angel had said, that when the shadows were dispersed, there would be a clear priesthood in the person of Christ. The more detestable, therefore, is the fiction of those who, not content with the priesthood of Christ, have dared to take it upon themselves to sacrifice him, a thing daily attempted in the Papacy, where the mass is represented as an immolation of Christ.


- John Calvin (Institutes of the Christian Religion, 2.15.6)

John Calvin - The happiness which is promised to us in Christ belongs to the heavenly life

That the strength and utility of the kingdom of Christ cannot, as we have said, be fully perceived without recognising it as spiritual, is sufficiently apparent, even from this, that having during the whole course of our lives to war under the cross, our condition here is bitter and wretched. What then would it avail us to be ranged under the government of a heavenly King, if its benefits were not realised beyond the present earthly life? We must, therefore, know that the happiness which is promised to us in Christ does not consist in external advantages - such as leading a joyful and tranquil life, abounding in wealth, being secure against all injury, and having an affluence of delights, such as the flesh is wont to long for - but properly belongs to the heavenly life. As in the world the prosperous and desirable condition of a people consists partly in the abundance of temporal good and domestic peace, and partly in the strong protection which gives security against external violence; so Christ also enriches his people with all things necessary to the eternal salvation of their souls and fortifies them with courage to stand unassailable by all the attacks of spiritual foes. Whence we infer, that he reigns more for us than for himself, and that both within us and without us; that being replenished, in so far as God knows to be expedient, with the gifts of the Spirit, of which we are naturally destitute, we may feel from their first fruits, that we are truly united to God for perfect blessedness; and then trusting to the power of the same Spirit, may not doubt that we shall always be victorious against the devil, the world, and every thing that can do us harm. To this effect was our Saviour's reply to the Pharisees, "The kingdom of God is within you." "The kingdom of God cometh not with observation," (Luke 17: 21, 22.) It is probable that on his declaring himself to be that King under whom the highest blessing of God was to be expected, they had in derision asked him to produce his insignia. But to prevent those who were already more than enough inclined to the earth from dwelling on its pomp, he bids them enter into their consciences, for "the kingdom of God" is "righteousness, and peace, and joy in the Holy Ghost," (Rom. 14: 17.) These words briefly teach what the kingdom of Christ bestows upon us. Not being earthly or carnal, and so subject to corruption, but spiritual, it raises us even to eternal life, so that we can patiently live at present under toil, hunger, cold, contempt, disgrace, and other annoyances; contented with this, that our King will never abandon us, but will supply our necessities until our warfare is ended, and we are called to triumph: such being the nature of his kingdom, that he communicates to us whatever he received of his Father. Since then he arms and equips us by his power, adorns us with splendour and magnificence, enriches us with wealth, we here find most abundant cause of glorying, and also are inspired with boldness, so that we can contend intrepidly with the devil, sin, and death. In fine, clothed with his righteousness, we can bravely surmount all the insults of the world: and as he replenishes us liberally with his gifts, so we can in our turn bring forth fruit unto his glory.


- John Calvin (Institutes of the Christian Religion, 2.15.4)

John Calvin - Scriptural proofs of the two natures of Christ

Little dependence could be placed on these statements, were it not proved by numerous passages throughout the sacred volume that none of them is of man's devising. What Christ said of himself, "Before Abraham was I am," (John 13: 58,) was very foreign to his humanity. I am not unaware of the cavil by which erroneous spirits distort this passage, viz., that he was before all ages, inasmuch as he was foreknown as the Redeemer, as well in the counsel of the Father as in the minds of believers. But seeing he plainly distinguishes the period of his manifestation from his eternal existence, and professedly founds on his ancient government, to prove his precedence to Abraham, he undoubtedly claims for himself the peculiar attributes of divinity. Paul's assertion that he is "the first-born of every creature," that "he is before all things, and by him all things consist," (Col. 1: 15, 17;) his own declaration, that he had glory with the Father before the world was, and that he worketh together with the Father, are equally inapplicable to man. These and similar properties must be specially assigned to his divinity. Again, his being called the servant of the Father, his being said to grow in stature, and wisdom, and favour with God and man, not to seek his own glory, not to know the last day, not to speak of himself, not to do his own will, his being seen and handled, apply entirely to his humanity; since, as God, he cannot be in any respect said to grow, works always for himself, knows every thing, does all things after the counsel of his own will, and is incapable of being seen or handled. And yet he not merely ascribes these things separately to his human nature, but applies them to himself as suitable to his office of Mediator. There is a communication of "idiomata", or properties, when Paul says, that God purchased the Church "with his own blood," (Acts 20: 28,) and that the Jews crucified the Lord of glory, (1 Cor. 2: 8.) In like manner, John says, that the Word of God was "handled." God certainly has no blood, suffers not, cannot be touched with hands; but since that Christ, who was true God and true man, shed his blood on the cross for us, the acts which were performed in his human nature are transferred improperly, but not ceaselessly, to his divinity. We have a similar example in the passage where John says that God laid down his life for us, (1 John 3: 16.) Here a property of his humanity is communicated with his other nature. On the other hand, when Christ, still living on the earth, said, "No man has ascended up to heaven but he that came down from heaven, even the Son of man, which is in heaven," (John 3: 13,) certainly regarded as man in the flesh which he had put on, he was not then in heaven, but inasmuch as he was both God and man, he, on account of the union of a twofold nature, attributed to the one what properly belonged to the other.


- John Calvin (Institutes of the Christian Religion, 2.14.2)

John Calvin - The two natures of Christ

When it is said that the Word was made flesh, we must not understand it as if he were either changed into flesh, or confusedly intermingled with flesh, but that he made choice of the Virgin's womb as a temple in which he might dwell. He who was the Son of God became the Son of man, not by confusion of substance, but by unity of person. For we maintain, that the divinity was so conjoined and united with the humanity, that the entire properties of each nature remain entire, and yet the two natures constitute only one Christ. If, in human affairs, any thing analogous to this great mystery can be found, the most apposite similitudes seems to be that of man, who obviously consists of two substances, neither of which however is so intermingled with the other as that both do not retain their own properties. For neither is soul body, nor is body soul. Wherefore that is said separately of the soul which cannot in any way apply to the body; and that, on the other hand, of the body which is altogether inapplicable to the soul; and that, again, of the whole man, which cannot be affirmed without absurdity either of the body or of the soul separately. Lastly, the properties of the soul are transferred to the body, and the properties of the body to the soul, and yet these form only one man, not more than one. Such modes of expression intimate both that there is in man one person formed of two compounds, and that these two different natures constitute one person. Thus the Scriptures speak of Christ. They sometimes attribute to him qualities which should be referred specially to his humanity and sometimes qualities applicable peculiarly to his divinity, and sometimes qualities which embrace both natures, and do not apply specially to either. This combination of a twofold nature in Christ they express so carefully, that they sometimes communicate them with each other, a figure of speech which the ancients termed "idiomaton koinonia", (a communication of properties.)


- John Calvin (Institutes of the Christian Religion, 2.14.1)

Thomas Watson - The clear looking-glass of God's holiness

By looking into the clear looking-glass of God's holiness—we see our own blemishes and so learn to bewail them.


- Thomas Watson (The Doctrine of Repentance, Chapter 12)

Thomas Watson - A serious consideration to work repentance

 A serious consideration to work repentance, is to consider how much we shall have to answer for at last - if we do not repent.

How many prayers, counsels, and admonitions will be put upon the account book. Every sermon will come in as an indictment. As for such as have truly repented, Christ will answer for them. His blood will wash away their sins. The mantle of free grace will cover them. "In those days, search will be made for Israel's guilt—but there will be none; and for the sins of Judah—but none will be found, for I will forgive the remnant I spare" (Jer. 50:20). Those who have judged themselves in the lower court of conscience shall be acquitted in the High Court of heaven. But if we do not repent—our sins must be all accounted for at the last day, and we must answer for them in our own persons, with no counsel allowed to plead for us.

O impenitent sinner, think with yourself now, how you will be able to look your infallible Judge in the face! You have a damned cause to plead and will be sure to be damned on the day of judgment! "What could I do when God stands up to judge? How should I answer Him when He calls me to account?" (Job 31:14). Therefore, either repent now, or else provide your answers and see what defense you can make for yourselves when you come before God's dread tribunal. When he calls you to account—how will you answer him! 

- Thomas Watson (The Doctrine of Repentance, Chapter 11)

Thomas Watson - An impediment to sin (3)

In this great city, when you lack water, you search the cause, whether the pipes are broken or stopped, that the current of water is hindered. Likewise when no water of repentance comes (though we have the conduit pipes of ordinances), see what the cause is. What is the obstruction which hinders these penitential waters from running?

The last impediment of repentance, is immoderate love of the world.

No wonder Ezekiel's hearer's were hardened into rebellion—when their hearts went after covetousness (Ezek. 33:31). The world so engrosses men's time and bewitches their affections that they cannot repent. They had rather put gold in their bag—than tears in God's bottle! Many scarcely ever give heed to repentance; they are more for the plough and breaking of clods—than breaking up the fallow ground of their hearts. The thorns choke the Word. We read of those who were invited to Christ's supper who put him off with worldly excuses. "But they all began making excuses. One said he had just bought a field and wanted to inspect it, so he asked to be excused. Another said he had just bought five pair of oxen and wanted to try them out. Another had just been married, so he said he couldn't come." (Luke 14:18-20).

The farm and the shop so take up people's time, that they have no leisure for their souls. Their golden weights hinder their silver tears. There is an herb in the country of Sardinia, like balm, which if they eat much of, will make them die laughing. Such an herb (or rather, weed) is the world, if men eat too immoderately of it—instead of dying repenting, they will die laughing. 

- Thomas Watson (The Doctrine of Repentance, Chapter 10)

Thomas Watson - An impediment to repentance (2)

In this great city, when you lack water, you search the cause, whether the pipes are broken or stopped, that the current of water is hindered. Likewise when no water of repentance comes (though we have the conduit pipes of ordinances), see what the cause is. What is the obstruction which hinders these penitential waters from running?

 

Another impediment of repentance, is presuming thoughts of God's mercy.

Many suck poison from this sweet flower. Christ who came into the world to save sinners (1 Tim. 1:15) is coincidentally the occasion of many a man's perishing. Though to the elect he is the "bread of life"—yet to the wicked he is "a stone of stumbling" (1 Pet. 2:8). To some his blood is sweet wine—to others the water of Marah. Some are softened by this Sun of righteousness (Mal. 4:2), others are hardened. "Oh," says one, "Christ has died; he has done all for me; therefore I may sit still and do nothing." Thus they suck death from the tree of life; and perish by the Savior.

So I may say of God's mercy. It is coincidentally the cause of many a one's ruin. Because of God's mercy, men presume and think they may go on in sin. Should a king's clemency, make his subjects rebel? The psalmist says, "there is mercy with God, that he may be feared" (Psalm 130:4)—but not that we may live in sin. Can men expect God's mercy—by provoking his justice? God will hardly show those mercy who sin, because mercy abounds. "Shall we go on sinning so that grace may increase? By no means!" (Romans 6:1-2)

- Thomas Watson (The Doctrine of Repentance, Chapter 10)

Thomas Watson - An impediment to repentance (1)

In this great city, when you lack water, you search the cause, whether the pipes are broken or stopped, that the current of water is hindered. Likewise when no water of repentance comes (though we have the conduit pipes of ordinances), see what the cause is. What is the obstruction which hinders these penitential waters from running?

Firstly, men do not understand that they need repentance.
They thank God that all is well with them, and they know nothing they should repent of: "you say, I am rich, and have need of nothing" (Rev. 3.I7). He who does not think that there is any illness in his body, will not take the physic prescribed. This is the mischief sin has done; it has not only made us sick—but senseless. When the Lord bade the people return to him, they answered stubbornly, "Why shall we return?" (Mal. 3:7). So when God bids men repent, they say, "Why should we repent?" They know nothing they have done amiss. There is surely no disease worse, than that which is not felt. 


- Thomas Watson (The Doctrine of Repentance, Chapter 10)