The Penitent’s Burden

The publishing company, Banner of Truth, produces a great little book entitled The Doctrine of Repentance, authored by Thomas Watson. Watson wrote this short book on May 25^th, 1668. Banner of Truth modernized the language from Old English and reorganized the reading while keeping intact the core message. As I read the book from the original manuscript¹ to make comments, highlight points of interest, and write observations about what I have learned, I paid close attention to the ancient form of the English language with careful thought about the definitions at the time of their use. Moreover, I gave close attention to the use of Latin where it is found and translated it to post the verbiage accordingly, as I had notes or observations about Watson’s subject matter. Each passage reference cited was validated, and I chose to retain material Banner of Truth has removed. There are numerous places where Watson refers to Latin as it was applied to the text to make a point about earlier writings of patristics, literary materials, and historical church figures.

The various chapters that outline material of specific interest will appear in this review the same way, with limited editing to render terms more commonly understood without going beyond their semantic range. Except for quotes, or where primary materials are cited, archaic words were updated to current spelling without affecting the meaning. If terms, phrases, and language are used by Watson to add to the effect of meaning, the rendering I use will remain original. There shall be no effort to reconcile contradictions if they might appear among points made as Watson expresses his views. However, I will highlight such instances if there is a difference between what Watson asserts and the intended meaning of what the biblical writers wrote insofar as root language definitions and context. Where I can recognize those differences concerning Scripture, I will not try to mediate differences in perspective between Watson, English culture, the Church of England, or the Catholic church.

Background

Thomas Watson (1620-1686) was an English, Puritan preacher and author. He was among the thousands of Puritan ministers ejected from their parishes by the Church of England (COE). From the Restoration of Charles II, the monarch of the Kingdoms of England, Scotland, and Ireland, the State used its power to remove Puritan ministers from the COE to enforce conformity to its doctrines and liturgical practices. The State sought to assert its place within the COE under the pretense of Christian unity among the Anglo kingdoms. As the COE separated from the Roman Catholic Church in Europe, it sought to impose its form of prescribed worship throughout the kingdoms according to State dictates. The Church of England and the government of England under Charles II betrayed faithful ministers of Christ by instituting the Clarendon Code. The Clarendon Code was a State-enforced public “cancellation” of individuals who did not conform to the COE but instead held to emergent and formative Reformed traditions centered upon the exclusive authority of biblical meaning toward faith and practice.

Free Church Persons (“non-conformist protestants”) were actively persecuted by penal laws that involved forfeiture, civil penalties, criminal sanctions, and cultural isolation that excluded ministers from public life and society. For example, university degrees and access to public services were some of the fallout of the political dismissal and removal of ministers faithful to the gospel and holy living according to the imperatives of Christ and supremacy and sufficiency of God’s Word. Various historical figures of notable reputations have assailed the actions of the COE, and over time “England succumbed to a culture of liberalism, overrun with cold, dead churches awash in apostasy and spiritual darkness.”²

Among the thousands of other Puritans scattered after the Great Ejection of August 24^th, 1662, Thomas Watson continued to minister privately without ordination within the Anglican church. After Thomas Watson was removed by dismissal, according to the Church of England and the State’s use of force, the COE never recovered, just as J.C. Ryle speculated. Three years after the Great Ejection, the bubonic plague struck England and killed more than 100,000 people. Shortly after, the city of London was engulfed in a large fire that damaged and destroyed more than 13,000 homes, nearly one hundred churches, and St Paul’s Cathedral. For centuries the Church of England has been fraught with controversy and apostasy, and it has fallen out of communion with other Anglican churches in various countries. The Church of England continues to self-assert its authority over Scripture as it grows into an ecclesial agency for public interests in service of the State. The Anglican church today is nothing close to what it once was with its historically influential members (C.S. Lewis, John Stott, J.C. Ryle, N.T. Wright, and others). Under the leadership of archbishop Rowan Williams (2002-2012), the Anglican Church has largely surrendered to social and State interests concerning civil liberties contrary to imperatives of moral living as made evident within Scripture.

Thomas Watson continued in ministry after he was removed from his London parish after the Great Ejection, but he continued to preach privately. He was educated at Emmanuel College, Cambridge, where he was noted for remarkably intense study. In 1646 he commenced a 16-year pastorate at St. Stephen’s, Walbrook. Watson showed strong Presbyterian views during the civil war; however, in 1651, he was imprisoned briefly with some other ministers for his share in Christopher Love’s plot to recall Charles II of England. He was released on June 30th, 1652, and was formally reinstated as vicar of St. Stephen’s Walbrook. He obtained great fame and popularity as a preacher until the Great Ejection when he was removed from the Church of England for nonconformity. Notwithstanding the rigor of the acts against dissenters, Watson continued to exercise his ministry privately as he found opportunity. Upon the Declaration of Indulgence in 1672, he obtained a license to preach at the great hall in Crosby House. After preaching there for several years, his health gave way, and he retired to Barnston, Essex, where he died suddenly while praying in secret. He was buried on July 28th, 1686.

The Epistle to the Reader

To begin his book on repentance, Watson wrote a short letter to readers about its importance. He wrote that biblical repentance should not be spoken of as difficult and offered various influential people’s perspectives about what it does and why it is so necessary. As Watson wrote, excellent things deserve labor, and it is better to enter Heaven with difficulty than to Hell easily. He infers that repentance is difficult by comparison, but not to draw upon the reader’s attention or the impenitent to dissuade its necessity somehow. Watson uses a figurative illustration of digging for gold through ore to indicate that the effort is not worth discussion or concern by comparison because gold is the object of labor. The work of digging or smelting is not meant to dwell upon, contemplate, or resist. Repentance involves difficulty, but it is incredibly inappropriate and off-minded to think of it as such compared to what it yields. In so many words, Watson begins the book in his letter to the reader that the absence of repentance in a person means a life of misery, scorn, and alienation from God.

Furthermore, he stresses that it is of utmost necessity to accept why repentance is urgent and perpetual. Making peace with God on this side of the Grave is putting sins to their death as a figurative act of drowning them in a deluge of water rather than having the soul burn in a symbolic unquenchable fire. Watson calls readers to consider what the Saints of old have done to imbitter themselves against sin, sacrifice their lusts, and put on sackcloth of the heart in the hope of the white robes of purity. Example after example, the reader is presented with historical figures who repented by bemoaning and humbling themselves to prevent and correct unacceptable thoughts and behaviors hideous before God.

It is helpful to understand what repentance is as biblically and confessionally defined. As Scripture carries the greatest and final weight of authority in terms of intended meaning rendered by the Holy Spirit through the biblical writers, the Westminster Confession of Faith (WCF) larger catechism offers the following (WLC Q76):

What is repentance unto life?

Repentance unto life is a saving grace, (2 Tim. 2:25) wrought in the heart of a sinner by the Spirit (Zech. 12:10) and word of God, (Acts 11:18,20–21) whereby, out of the sight and sense, not only of the danger, (Ezek. 18:28,30,32, Luke 15:17–18, Hos. 2:6–7) but also of the filthiness and odiousness of his sins, (Ezek. 36:31, Isa. 30:22) and upon the apprehension of God’s mercy in Christ to such as are penitent, (Joel 2:12–13) he so grieves for (Jer. 31:18–19) and hates his sins, (2 Cor. 7:11) as that he turns from them all to God, (Acts 26:18, Ezek. 14:6, 1 Kings 8:47–48) purposing and endeavouring constantly to walk with him in all the ways of new obedience. (Ps. 119:6,59,128, Luke 1:6, 2 Kings 23:25)³

The WCF is a confessional document that helps define individuals’ beliefs aligned with the biblical meaning of topics rooted in the Scriptures’ authoritative supremacy. Biblically, repentance is a critical element of conversion. To define and understand “conversion,” it must include faith and repentance, as commonly understood by the Greek term metanoia (μετανοέω).⁴ As the gospel reader first sees the term in the opening proclamation of Jesus’ ministry (Matt 4:17), it is defined through various cultural and Old Testament correlated references. Moreover, the term conveys the idea that it is about changing one’s mind with a feeling of remorse (Matt 3:2, 4:17, 11:21, Mark 1:15, 6:12, Luke 10:13, Acts 17:30, 26:20). While it is essential to recognize that repentance involves a change of mind, it also includes a changing of the will. It is the turning away from something as the conscious effort of a whole person away from personal self-destructive thoughts and behaviors offensive to God and people. Unacceptable thoughts, words, and actions, biblically defined as “sin,” are rejected as a whole toward a life commitment of faith to God through Christ. This is conversion. As one internally moves from one state of rejection (or indifference) involving a life of sin and selfishness to a faith commitment and devotion, Christ becomes LORD and King to a believer who chooses to surrender by sovereign grace. Conversion is by faith and a rejection of sin in part and as a whole, both retroactively and in the future, as defined through the pages of scripture according to the intent of the biblical authors and not by reader-response interpretation.

Chapter 1 – A Preliminary Discourse

Watson sets up a proposition within the opening chapter of his book. He further makes biblically certain in his text, “Christ has purchased by His blood repenting sinners who shall be saved.” He reinforces that those who are made alive in Christ by a seed of faith have the spiritual capacity to repent, and as they do, they put to death sin as a prevailing matter of eternal consequence. Those who sin in the absence of the gospel of grace for repentance shall spiritually die without recourse (Gal 3:10). Among the first and last words Jesus spoke from the pages of Scripture was “repent” (Matt 3:2, Luke 24:47). In fact, this was the urgency of the Apostles as they were sent out and preached, “people should repent” (Mark 6:12 ESV). They proclaimed that all should undergo a change of heart and mind. To abandon their former disposition with a new self, course of behavior, and regret over former life choices and dispositions. The abundance of their message concerning repentance was recorded in numerous locations throughout the New Testament [μετανοέω metanoeō repent (36x); Matt 3:2; 4:17; 11:20–21; 12:41; Mark 1:15; 6:12; Luke 10:13; 11:32; 13:3, 5; 15:7, 10; 16:30; 17:3–4; Acts 2:38; 3:19; 8:22; 17:30; 26:20; 2 Cor 12:21, Rev 2:5, 16, 21–22; 3:3, 19; 9:20–21; 16:9, 11].

Watson does not wish to argue whether or not faith or repentance comes first, while he is inclined to think that faith does precede repentance. He only sets in place the proposition that all people should repent, as conveyed by Christ Jesus and the urgency of the Apostles. The blood of Christ and the gospel of grace makes salvation to eternal life possible as people would repent. As persons repent and live by faith, they are saved by God’s doing and not their own. From grace and faith, people are saved through no other means (Eph 2:8-9). However, it is clear that without repentance, people will spiritually perish. Watson makes this point clear, as does Scripture. Watson wrote, “sin and die,” where the covenant of works (Mosaic law) offered no admittance through repentance. The law required personal, perfect, and perpetual obedience, where all eventually came under a curse. Under the new covenant of grace, Christians are solemnly urged to repent and be converted so that their sins may be blotted out (Acts 3:19).

From this preliminary discourse, we can conclude that Watson warns his readers about the necessity of repentance. This point cannot be misconstrued or interpreted any other way to escape the requirement of repentance to maintain a lifestyle consistent with prior life choices in rejection of the Word and the warnings we read within it.

Chapter 2 – How Repentance Works

It doesn’t go unnoticed that the method by which a person repents must be thoroughly understood, accepted, and internalized where there is no remote possibility of misunderstanding what repentance involves and what it takes to attain it as a final perpetual disposition for life. To repent of sin and all grievances against God according to His Word as the reader and person attentive to the gospel does what is necessary as a rightful response to what Christ has accomplished. Watson offers two specifics about what repentance entails. Specifically, repentance comes from God through the Spirit as He reaches people through His Word.

The Word of grace and the gospel are what effects repentance. As clearly recorded in Acts 2:37, the hearers of Apostle Peter’s message were cut to the heart and urgently asked, “Brothers, what shall we do?” They understood what had occurred and what was at stake. They were responsible for the physical death of Christ (Acts 2:23), and that fact was made plain to them as they needed to understand the severity of what they had done. Their Messiah was crucified, and the blood of Christ Jesus was given to purchase the salvation of those who would repent and be made holy. The hearing of the testimony of Peter concerning the events of the immediate past concerning Jesus and His ministry prepared their heart in response.

The Holy Spirit was at work among the listeners of the Word of God through His messengers as the apostles spoke of the truth of Christ Jesus’s redemptive work as Messiah. Acts 10:44 explicitly informs the biblical reader, “while Peter was still saying these things, the Holy Spirit fell on all who heard the Word.” As Watson compares the Word to a Hammer and a Fire (Jer.23:29), one is meant to break the heart, and the other is meant to melt it. Hearers of the Word are either receptive to it or not, as the Holy Spirit carries its message to the consciences of some and not others. People who receive divine unction are spiritually anointed to hear and respond through the power of the Word (1 John 2:20). The Spirit of God and the Word of God work together to reach those receptive of some whose consciences are fertile ground of the truth. It cannot be overstated how repentance is attained through Word and the Spirit who reaches believers for salvation. If there is a pressing desire to repent, immerse yourself in the Word of God and be receptive to the Spirit through prayer, contemplation, and worship.

Chapter 3 – The Nature of False Repentance

Watson titles his third chapter, “Discovering the Deceits of Repentance.” As compared to the Banner of Truth title “Counterfeit Repentance” (chapter two), Watson zeroes in on what false repentance is. He provides three critical specifics and examples that inform readers about what is necessary to recognize and understand what repentance is not. As a warning about what not to conclude concerning changes in behavior, attitudes, and motives, the absence of repentance remains in a person from three sources of false thinking about the matter. An unrepentant heart within a person represents no inward heart change about sin. As a person may delude himself with counterfeit repentance, these are the three warnings Watson wrote about:

Legal Terror

Pain and trouble are not sufficient for repentance. Repentance requires a change of heart. If there is no change of heart, there is no repentance. An internal awareness of guilt that a person cognitively recognizes does not in itself mean that a change of heart has occurred. Watson contrasts self-aware guilt to an “infusion of grace” that infers the authenticity of repentance from Divine initiative and human reception. The differences between Reformed and Catholic doctrines of justification involve a change in the status of believers about how they are justified. While Reformed doctrine on justification holds to the principle of imputation of Christ’s righteousness to people of faith, Catholic doctrine decreed that justification involves an infused grace that changes a person’s internal nature and inclinations for sanctification and the remission of sins all at once (Council of Trent Decree concerning Justification, session 6, chapter 7).⁵ Whereas, to Protestants, Christ’s righteousness is imputed into a believer once as a final justification (simul justus et peccator), to Catholics, infused righteousness is changed righteousness within the life of a believer as a result of faith and baptism.⁶ Here, Watson’s use of the phrase “infused grace” indicates a constituent gift of God that includes the ability of a believer to repent according to Divine intent and action (Ezek 36:27). More specifically, Watson wrote that infused grace breeds repentance.⁷

Resolution Against Sin

To reject sin as a matter of self-determination and effort isn’t repentance. It’s self-will that doesn’t accompany heart change from behaviors, thoughts, actions, or omissions offensive to God and contrary to what He expects. Counterfeit repentance in this form is a commitment to stop sinning, but for the wrong reasons. Resolutions against sin under these circumstances don’t hold, and some sins are replaced by others where the state of a person is the same or worse than before.

• Resolutions against sin aren’t because sin is sinful but because it is painful. There remains no change of heart, conviction, remorse, or awareness of offended God, who a person sins against.
• Motivation to stop sinning from a position of alarm over judgment, evil, death, and Hell doesn’t win over a person’s love of sin. Love of sin will prevail over the dread of its consequences.

The sin of one type or another continues to surface because the old heart has not changed. New temptations continually overcome the old heart.

Leaving Sinful Ways

• A person who leaves numerous sins behind with a more righteous lifestyle doesn’t mean a person is repentant. Without a heart change, the person still in sin remains unrepentant. Watson wrote of leaving sin “from the strength of grace” compared to leaving on moral grounds. Selectively, some sins are retained while others are dropped and exchanged for others.
• The inclinations of the heart and its affections have not changed when a person remains captive to the appeal and love of sin. As Watson wrote that infused grace causes a cessation of sinful acts, grace is a gift and enablement of consistent holy living.

As it is necessary to understand what repentance is not, it is also essential to recognize what it is. In Watson’s next chapter, he wrote more extensively on this matter than in all other chapters. He organized his thoughts into several categories where they must all be present for repentance to retain its virtue. These ingredients to repentance are covered at length in several sections in the pages ahead.

Chapter 4 – The Nature of True Repentance

From this point, Watson continues to detail the ingredients of repentance, but his writing about the same parent subject matter, “The Nature of True Repentance,” extends to another chapter with more ingredients. The summary here continues within chapter four with further ingredients covered. Chapter three is entitled “The Nature of True Repentance (I),” and chapter four is “The Nature of True Repentance (II).” However, the numbered sequence of the various ingredients straddles both chapters (which makes it more difficult to follow his continuity of thought with the structural interruption as written and formatted. This discussion will continue the coverage of the ingredients but without the chapter separation.

The discussion area below consists of the ingredients that compose true repentance from Watson’s perspective. With Scripture references accompanying Watson’s points, his assertions and rationale about sin and the necessity of repentance resonate from his time to us who encounter his exhortations, rebukes, and encouragements. Beginning with these ingredients of repentance, we must fully grasp its meaning while checking our heart’s condition and motivations. All taken together, sin is the issue, and it bears acceptance that it is also a mortal enemy. These are the ingredients of true repentance that Watson wrote about:

Ingredients

1. Sight of Sin
2. Sorrow for Sin
3. Confession of Sin
4. Shame for Sin
5. Hatred of Sin
6. Turning from Sin

Between all these points, Watson wrote at length about his views and verbal illustrations with scriptural references to support his continued pressing argument. While Watson’s outline is confusing and underdeveloped, a continued thread of fragmented thought is sequenced together. The inference is that readers are expected to retain the thread of rationale to hold together all ingredients without reinforcement and continued underlying support. Watson’s writing is formed as a written lecture, having an elaborate outline where if this material were presented verbally or pastorally, it would be complicated to track and follow for adequate adoption into a person’s life. In the following pages, through the remainder of his written discourse, there are further points and subordinate points that weigh heavily on the intellect. Much of the material reads as an entangled stream of thought with edits and addenda to develop the doctrine as he described it.

Sight of Sin

To begin, Watson points out that it is necessary to see sin within and perceive it for what it is before it is possible to reject it and live on without it in repentance. Not of offenses as singular one-offs as they often are but as a condition of sin prevalent within as a whole. He makes it clear that before a person can come to Christ, he must first come to himself. I would surmise that what Watson meant was that he has to come to the end of himself. He infers that “coming to himself” is the recognition that he becomes aware of his distance from God through the course of his sin and sinful nature. Not just from poor and unacceptable moral or ethical choices but from his inclination and propensity to sin. Self-aware recognition and conviction about where the person stands as far separated from his Creator by a disposition to corruption is a mercy where it becomes possible to return in repentance by infused grace.

Sorrow for Sin

What a person prefers to understand and conclude about sin and repentance contrary to biblical principles, as intended by the biblical authors, isn’t relevant. How a person reads his inner self, social attitudes, and Scripture to self-liberated attempts of contorted interpretation about sin and grace doesn’t make a difference. As Watson points out in his treatise, the self-serving matter is “Inter peccandum c•… i sumus”⁸, and as such, a form of perpetuated and darkened reasoning as someone is often outwardly in the midst of sin. Watson further informs his readers that sorrow for sin is a necessary ingredient for repentance. Justifying sin, indifference to it, and crafting a theology to suit one’s own interests from contemporary interpretations that forms of self-deluded thought about sin and its consequences.

Confession of Sin

It is necessary to confess known sins before Lord when a believer becomes aware of them. This, too, is necessary for repentance. In this confession, Watson makes the point that confession is self-accusation before God, where the adversary has no strength of argument against believers as they have already taxed themselves of pride, passion, and infidelity. Confession is a way to prove that we have judged and sentenced ourselves (1 Cor 11:31). Accusation of ourselves is, as Watson puts it, —me me adsum qui feci in me convertite ferrum⁹— (Me, I am here that I have done, turn the iron upon me). As Paul wrote to the church at Corinth, we will not be judged if we judge ourselves. By Cyprian, judicio, quod poenitentiae humanae severitas protulit, aliquid justitia coelestis apponit (to the judgment which the severity of human penitence brought forth, adds something of heavenly justice). Yet as we read of various confessions within the biblical record, Watson makes a series of observations about what true confession looks like:

1. Confession is voluntary as it acknowledges sin against God and Heaven.
2. Confession is with deep resentment, burden, and compunction against sin.
3. Confession must be sincere.
4. Confession is without particularity.
5. Confession is an acknowledgment that the penitent is polluted by sin.
6. Confession of sin is with all its circumstances and aggravations.
7. Confession is a charge upon ourselves so as to clear God that He has done no wrong.
8. Confession is with a resolution never to act on them again.

First Use of Confession

To further understand the purpose of confession, Watson elaborates upon two areas of thought that demonstrate why rightful confession is necessary for repentance. In contrast, on the one hand, there is appeal and protest in prayer with partial confession, yet on the other, sincerity.

As confession is a necessary ingredient in repentance, Watson wrote that four types of people do not fully accept the range and depth of it. While Watson makes a compelling point about each, it does appear that they are not necessarily mutually exclusive from one another. Watson further frames his monologue around the idea of indictments. There are four of them against persons as if they were in a court of law to prosecute the abstention of full confessions that inhibit or block effective personal repentance.

1. Hidden Sins – While it is possible to conceal sins from people, it is impossible to keep them hidden from God.
2. Partial Confessions – There is no expectation to confess a catalog of unknown sins but those we know about. All of them best we can where all sins shall be confessed, and nothing held back.
3. Minced Words – Equivocations, Extenuating Circumstances, and Excuses (Gen 3:12, 1 Sam 15:24).
4. Arguments  – Self-justification and special pleading efforts at vindication (John 4:9).

Second Use of Confession

Penitents are sincere in confessing the specifics of their sin to demonstrate the heart and mind of repentance fully. The uses of confession in these ways are magnificent as they are by design and redemptive intent. They are pleasing to God and cause angels to rejoice.

1. Confession gives glory to God.
2. Confession is a means to humble the soul.
3. Confession gives vent to a troubled heart.
4. Confession purges out sin.
5. Confession of sin endears Christ to the soul.
6. Confession of sin makes way for pardon.
7. Confession is reasonable and easy.

It is Reasonable

It is rational to reconcile with your Creator, who enables you to live peaceably with people who are hostile to you and who themselves consider you their enemy. While evil people of darkness live in enmity with people of faith, grace, and repentance, it is unreasonable for forgiven believers to reciprocate by hatred. As God forgives believers who confess their sins, He expects us to forgive others. Christ requires that we forgive others (Matt 6:14-15) and love those who live in enmity with people (Matt 5:43-45) who live by the authority of His Word.

It is Easy

The first covenant (Mosaic law) compared to the second covenant (covenant of grace) is night and day different. The first covenant required death and sacrifice. While in the second, Christ is the atoning mediator who redeems believers and makes possible the covenant of grace for the redemption of humanity (i.e., those who would call upon him and convert by faith and repentance). By humble confession, Christ is our surety. Watson wrote, only acknowledge your iniquity, indict yourself, and you will be sure of mercy.

To whom we confess sin is of concern, as Watson wrote about the papists and hearers of confessions from believers who turn to people rather than God, who promises them forgiveness and cleansing (1 John 1:9). While we are instructed to “confess sins one to another” (Jas 5:16), Catholic priests do not confess to the people as the people confess to the priests. Like the common man, Priests certainly confess their sins to one another, but confession is not reciprocal as a body of believers from one class structure to another. Priests do not confess specific sins to believers of a congregation or mass, as do believers who appear before priests at confession for absolution. The Catholic church and priests aligned with the State are ready to hear confessions of sins against God and others but also sins against social order and the contradictory interests of the State, which insists upon its citizens’ loyalty above God (Eph 6:12). Confession in this way is a form of State surveillance.

Watson made the point that confession to priests is a profitable endeavor. Opening the mouth of a parishioner by way of guilt and the admission of guilt renders a return on effort in the form of restitution for absolution. For a price, donation as penance is Watson’s point about the folly of confession to some Catholic priests disinterested in restoring one believer to God, people, and the church. Watson does not support confessions to priests as given by papist doctrine. However, he does concede that there ought to be confessions to men under three circumstances.

1. Public scandal where people become aware of sins that are an offense to some and a falling out to others should require open acknowledgment (2 Cor 2:6-7). This way, repentance by confession is visibly and widely recognized.
2. When a person’s conscience is weighed about a matter, even after confession to God, Watson makes it clear that it is appropriate to confess to a pious and trustworthy friend in due season (Jas 5:16). It is good to rely on trustworthy friends who we can confide in as a salve to the conscience. If a friend can remove a thorn of distress within the conscience after due confession, that is a ministry of immense value.
3. When harm is done to another person’s credibility or status through slander or by other means that negatively affects someone, Watson’s views coincide with Jesus’s imperative about reconciliation (Matt 5:23-24). This reconciliation comes through confession, provided forgiveness is attained, but confession is a necessity nonetheless. However, Watson further explains that God will not hear our prayers until we have appeased our brother’s or sister’s anger through confession.

Shame for Sin

So far, Watson has written about three ingredients necessary for repentance. The sight of Sin, sorrow for Sin and confession of Sin precede the next necessary ingredient, shame for Sin. There are nine specific considerations that Watson offers. Across pages of questions and discourse, his listing verbatim from the 1600s is given here:

1. Every sin makes us guilty, and guilt usually breeds shame.
2. In every sin there is much unthankfulness, and that is matter of shame.
3. Sin hath made us naked, and that may breed shame.
4. Our sins have put Christ to shame, and shall not we be ashamed?
5. Many sins which we commit, are by the special instigation of the Devil, and will not this cause shame?
6. Sin, like Cyrcies enchanting cup, turns men into beasts, and is not that matter of shame?
7. In every sin, there is folly (Jer 4. 22).
8. That which may make us blush, is, that the sins we commit are far worse than the sins of the Heathen (Indian): we act against more light
9. Our sins are worse than the sins of the Devils.

• The angels never sinned against Christ’s blood
• The devils never sinned against God’s patience
• The devils never sinned against examples made for them by any fallen before

To Watson, the absence of shame among the impenitent places them farther from repentance. The unjust knows no shame (Zeph 3:5), and many sin away the capacity to know or feel shame. Historically, the LORD branded His people, the Israelites, due to their shame. That they had no shame was their shame, and they were branded that way (Jer 6:15). Worse yet, Watson observes that those without shame grow to become proud of their sins and glory in them (Phil 3:19). More plainly, those without shame can come to parade their offenses against God and become proud of them. To the believer, Watson urges the penitent to blush, as described by Ezra (Ezra 9:6). Believers who claim Yahweh as their God without shame stemming from personal sin live or think by the hypocrisy that affects their view of His grace.

Hatred of Sin

The ingredients of repentance are further assembled as they together dwell within the penitent in opposition to sin. To review the theological meaning or definition of sin without secular taint or influence requires a summary of historical doctrine rooted in Scripture. To thoroughly hate and loathe sin, it is necessary to attempt a meager view of what it is. As sin in all its forms is an enemy to believers, it is enough to only see it as evil thoughts, feelings, words, actions, and omissions that violate the moral standard of God. Sin is the transgression of something forbidden, or it ignores something required by God’s law or character. Yet, Apostle Paul’s understanding of sin involves an analysis of anthropology and soteriology from his written letter to the church in Rome (Rom 7-8). While he writes of sin as an echo personified (Gen 4:7), actual human sinning always remains in full view of resistance against God. To this extent, its personification helps us recognize sin as the totality of human failure and depravity.¹⁰

Watson makes a series of specific points about how hatred for sin is present in the penitent believer. It is a necessity for true repentance as Watson wrote an elaborate interwoven rationale and narrative about what hatred of sin looks like.

A. There is a hatred of abomination or loathing (Ezek. 36:31).

B. There is a hatred of enmity.

1. When a man’s spirit is set against sin.
2. True hatred of sin is universal.
3. True hatred of sin is quatenus sin (in all its forms).
4. True hatred of sin is implacable.
5. Sin is opposed by authentic believers who oppose sin in others.

With further clarity about the hatred of sin, to love it is worse than committing it.

Turning from Sin

As Watson finishes his discourse on the nature of true repentance, he offers several ingredients for the reader to recognize the same within themselves or among others. The final ingredient must include a forsaking of it where the impenitent leaves the sinful life behind. There are specifics about what turning from sin involves and why it must be final without regret or return.

1. Turning from sin must be from the whole heart.
2. Turning from sin cannot be partial. It must be from all sin.
3. It must be a turning from sin for spiritual reasons.
4. Turning from sin must include turning to God.
5. Turning from sin must be final and without return.
   a. “It is against clear light: against the illuminations of the Spirit.”
   b. To return to sin reproaches God. “He that returns to sin interpretively charges God with some evil. If a man puts away his wife, it implies he knows some fault in her. To leave God and return to sin is tacitly to asperse the Deity. God who hates putting away (Mal 2:16) hates that he himself should be put away. To return to sin gives the Devil more power over a man than ever (Matt 12:43). When a man turns from sin, the Devil seems to be cast out of him, but when he returns to sin, here is the Devil entering into his house again and taking possession, and the last state of that man is worse than the first.”

Turning from sin should be a permanent change for these reasons:

1. There is justice and punishment without it (Matt 12:45).
2. Periodic turning from sin with less frequency is still damnable (Jer 8:5, Ezek 33:11, Acts 26:28).
3. If we turn to God, He will turn to us (Zech 1:3).

Chapter 5 – Repentance is Compelling and Obligatory

The call to repentance is not a request toward people inclined to hear a passing suggestion. The imperative to repent is necessary, urgent, and salvific.

1. God, with ultimate authority, instructs and directs all people to repent (Acts 17:30). This is a command. Yet, it is reminiscent of the famous quote from Augustine, “Thou commandest continency (self-control); give what Thou commandest, and command what Thou wilt.”¹¹ The work of repentance is a sovereign work of God through the free will of people. Paradoxically, to the command to repent, it is a gift granted (2 Tim 2:25).
2. God will not accept anyone unless there is repentance (Ex 23:7, Isa 1:16, 2 Cor 6:14).  
3. People who continue in impenitence are not within Christ’s commission (see his commission, Isa. 61:1). He has been sent to the brokenhearted. As Watson puts it, “if ever Christ brings men to Heaven, it shall be through Hell’s gates” (Acts 5:31). It is Watson’s view that Christ will not save someone regardless of a person’s repentant heart.¹²
4. We have, by sin, wronged God. By repentance, we humble and judge ourselves for the sin committed. We set to our seal that God is righteous if He should destroy us: thus, we give glory to God and do what is in us to restore his honor.
5. Watson further continues, “if God should save men without repentance, making no discrimination, then by this rule he must save all; not only men, but Devils, as Origen once held; and so consequently the decrees of Election and Reprobation must fall to the ground; which how diametrically opposite it is to sacred writ, let all judge.

At this point, it is necessary to make side observations about the role of Scripture (i.e., sacred writ) in terms of its necessity toward repentance. It was Origen’s understanding that the Scriptural text is “sacramental,” according to Torjesen in her work, Hermeneutical procedure and theological structure in Origen’s exegesis (Patristische Texte und Studien). Torjesen is an academic studying gender, feminism, and indigenous peoples. She references de Lubac in her work about the literal and spiritual nature of interpretation. Henri de Lubac was a progressive Catholic priest early in life. Still, he later became accepted and admired after the second Vatican council and a lengthy period of alienation and censorship from the Catholic church.

While it is of interest to understand what de Lubac’s views were of Origen and the necessity of mysticism, there is significant thought and interest about the spiritually transformative nature of scripture. The work and presence of the Holy Spirit are written as mystical to converted readers the text, Gohl makes the following written assertion:

“For Origen, when Christians come into contact with the text, they are coming into contact with the Logos (Jesus Christ) Himself. Through this contact, the Logos instructs and transforms the Christian soul into His own likeness (see 2 Cor 3:18).”¹³ As Gohl cites Torjesen and functions as an Episcopal academic leader, he likely has post-modern progressive views overall. As this reference corresponds to Colossians 3:16 (“Let the word of Christ dwell in you richly…”), Origen’s view in this regard is better supported by James 1:21, which informs readers, “humbly accept the word God has planted in your hearts, for it has the power to save your souls.”

Chapter 6 – The Difficulties of Repentance

It will be harder for some to repent than others. The conditions and circumstances where some will find it exceedingly difficult to repent. Watson implicitly concludes that the act of repentance rests upon persons who are not made distinctions between believers and unbelievers. As if it were a final act to infer that repentance during conversion and profession of faith precedes continuing repentance necessary in the life of a believer whether habitual sin is present or not.

1. Fruitless, barren, and desolate of heart cannot intake the grace, mercy, and provision to repent. Watson applies three vivid illustrations here.

• Watson references Hebrews 6:8 without citing the passage, “ But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.” He infers that the impenitent is unable to drink the rain to bear the fruit of repentance. As such, he is subject to cursed status.
• The blacksmith’s metal plunged into the fire, where it does not melt or become refined, has little hope.
• Historically, God has sent to his people prophet after prophet, messenger after messenger, to get them to repent, but they would not.
• The fig tree that Jesus encountered was cursed as it bore no fruit. The tree withered and died (Mark 11:15-21).

2. The frequency of sin a person commits has a bearing upon the difficulty in which it is possible to repent. Watson compares the Angel with a flaming sword and a person’s conscience to contrast the severity of succumbing to temptation. Finally, to make his point scripturally grounded, he references Job 24:13, where there is the prospect of sinning against the light.

• Geneva (Masoretic Text; Closer Rendering of Watson’s Bible):
  “These are thei, that abhorre the light: thei knowe not the waies thereof, nor continue in the paths thereof.” – Geneva Bible (Geneva: Rovland Hall, 1560), Job 24:13.

• KJV (Masoretic Text; Closer Rendering of Watson’s Bible):
  “They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof.”

• English Standard Version (ESV; Modern Translation):
  “There are those who rebel against the light, who are not acquainted with its ways, and do not stay in its paths.”

There is a difference between sinning for want of the light and sinning against the light. Where to do so would give rise to the unpardonable sin, as Watson puts it. However, Watson does not offer a written rationale here about Christ Jesus’s urging for forgiveness up to seventy-seven times (ESV, NIV, NRSV, NRSVCE, NABRE) or seventy times seven (LSB, NASB, ERV, KJV, NKJV, HCSB, RSV, ASV, AV1873, RSV2CE, ESV-CE, CSB, NLT, LEB) to render forgiveness to the penitent.

Chapter 7 – Reprehensibility of the Impenitent

To quote Watson further, his views on the permanence of sin become apparent. As he wrote, “Tis not falling into the water drowns, but lying in it: ‘Tis not falling into sin damns, but lying in it without repentance,” his views are in alignment that the spiritual harm sin causes is not permanent. What makes it permanent is the absence of repentance. Stubborn resistance to repentance of known sin is the same as remaining within it. Where holding onto it brings a person to condemnation according to scripture. Hearts not broken by the practice of sin are holding onto it because the personal value of sinful offense is greater than what repentance is and does. What’s worse, to become mentally entangled in justification while developing perspectives about sin is an investment contrary to the intended meaning of what God makes clear.

Chapter 8 – Serious Exhortations to Repentance

As Watson puts it, this chapter begins with two branches in chapter nine. The first concerns motives, and the second concerns speed. Watson’s writing from under 400 years ago is not formatted conventionally according to the layout and organization of the subject matter within this chapter. The subordinate imperatives concerning Watson’s exhortation are covered in two sections entitled with headers as Chapter IX. It doesn’t become clear that there are these two overall exhortations with various reasons and means until reading into the second chapter IX (“speedy repentance”) to understand that it’s a “second branch.” And by inference, “motives” are the first. The layout and format of this written work and the old English terms demonstrate that his Doctrine of Repentance is structurally an underdeveloped message. For this summary document, the following title was applied to capture Watson’s effort at conveying his message about the motives and speedy repentance: The Motives and Timeliness of Repentance.

Exhortations

1. Repentance is Necessary
2. Repentance is Necessary for All Persons
   
   • The Great Ones and Nobles
   • The Flagitious Sinners of the Nation
   • The Cheating Crew
   • For Civil Persons
   • For Hypocrites
   • For God’s People
     • Repent of Rash Censuring
     • Repent of Vain Thoughts
     • Repent of Vain Fashions
     • Repent of Decays in Grace
     • Repent of Non-Improvement of Talents
     • Repent of Forgotten Sacred Vows
     • Repent of Unanswerableness to Blessings Received
     • Repent of Worldliness
     • Repent of Your Divisions
     • Repent for the Iniquity of Your Holy Things
3. Repentance is Necessary for all Sins
   

Chapter 9 – The Motives and Timeliness of Repentance

As entitled by this chapter, this is the “first branch” of “serious exhortations” to repentance, with the second to follow as an exhortation to “speedy repentance.” The following motives are given and enumerated without headers or titles but simply through sentences with the following content concerning the subject matter with meaning. The terms in use and the assembly of phrases again point to old English during the 1600s when this document was written.

Motives

1. Sorrow and Melting of Heart Fits us for Holy Duty (Acts 9:11, 2 Chron 34:19)
2. Repentance is Highly Acceptable (Ps 51:17, Luke 7:38)
3. Repentance Commends all our Services to God (Luke 18:14, Acts 2:37)
4. Without Repentance, Nothing Will Avail Us
5. Repenting Tears are Delicious (John 16:21-22)
6. Great Sins Repented of Shall Find Mercy (Isa 1:18, Matt 18:22)
7. Repentance is the Inlet to Spiritual Blessings (Luke 7:47, 2 Cor 3:16, Gal 5:22)
8. Repentance Ushers in Temporal Blessings (Job 22:23, Hag 1:6)
9. Repentance Staves off Judgments (Gen 22:12, Jonah 3:10, 1 Kings 21:29)
10. Repentance Makes Joy In Heaven (Luke 15:10)
11. Repentance Brings Awareness of the Great Cost to Christ (Dan 9:26)
12. Repentance is the End of Afflictions (Deut 8:2, 2 Chron 33:12-13)
13. Repentance Brings an End to Mourning (Rom 7:17)
14. Repentance Brings Reward (Rom 6:22)
15. Impenitency is Evil (Mark 3:5, Rev 2:21)
16. There is a Day of Judgment Coming (Acts 17:31)

Timeliness

Now that the “second branch” of exhortations is identified as “speedy repentance,” they follow the 16 various “motives” from the prior section above. The nested subject matter about the motives and speed of repentance indicates that in the 1600s, Watson or the publisher (LONDON, Printed, by R. W. for Thomas Parkhurst, at the Sign of the Golden Bible on London-Bridge. 1668.), did not correctly understand or apply more helpful outlining conventions using numerals and alphanumerics to organize formed thoughts and written work. Nevertheless, the following four arguments below were listed in the original work of 1668 to persuade readers to repent “speedily.” These are to be taken into consideration with the 16 motives presented above.

1. Now is the season of Repentance, and everything is best done in its season (2 Cor 6). Now is the accepted time.
2. The sooner you repent, the fewer sins you will have to answer for.
3. The sooner we repent, the more glory we may bring to God.
4. It is of dangerous consequence to put off repentance longer.

• The days of grace are past when the conscience no longer reaches a person
• When a person is in such a spiritual lethargy that nothing will work upon him or make him sensible.
• Everyone’s days are numbered; what assurance do we have to live another day?

To further outline additional subject matter concerning the speed at which one should repent, there are three reasons why it’s dangerous to procrastinate, delay, or prolong the time to repentance until sickness or the final days upon the death bed.

1. How do you know you will have a time of sickness?
2. Suppose you should have a time of sickness; how do you know you shall have the use of your senses?
3. Suppose you should have your senses, yet how do you know your frame of mind will allow for such a work as repentance?
4. How do you know if God will give you the grace to repent if you wait until your sick bed or death bed?

Chapter 10 – The Trial of Our Repentance

The apostle Paul gives us the means to examine whether personal repentance is authentic. More precisely, we learn from his second letter to the church in Corinth in first-century Asia minor. The attestation Paul presents to the church is what we learn and apply to us today about testing our repentance. Two versions of scripture are compared to understand what Watson explains about this trial. First, a modern translation from the Legacy Standard Bible, and second, the KJV that Watson used during the development of his treatise.

“For behold what earnestness this very thing—this godly sorrow¹—has brought about in you: what vindication of yourselves, what indignation, what fear, what ^alonging, what zeal, what ^bavenging of wrong! In everything you ^cdemonstrated yourselves to be innocent in the matter.” – 2 Cor 7:11 LSB

¹ Literal: sorrow according to God, ^a2 Cor 7:7, ^b2 Cor 2:6, ^cRom 3:5

“For behold this selfsame thing, that ye sorrowed ^bafter a godly sort, what ^ccarefulness it wrought in you, yea, what ^dclearing of yourselves, yea, what indignation, yea, what ^efear, yea, what ^fvehement desire, yea, what ^fgzeal, yea, what ^grevenge! In all things ye have ^happroved yourselves to be clear ⁱin this matter.” – 2 Cor 7:11 KJV

^bver. 9 marg., ^cver. 12. ch. 8:7, 8, 16. Wisd. 14:17 in the Gk. See Rom. 12:8. ^dActs 22:1. & 25:16. 1 Cor. 9:3. 2 Tim. 4:16. 1 Pet. 3:15 in the Gk, ^ever. 15. See Eph. 6:5., ^fver. 7., ^gComp. ch. 2:6., ^hGal. 2:18 (Gk.). See Rom. 3:5. & 16:1., ⁱ1 Thess. 4:6 marg.

Watson parsed a segment of Paul’s letter to examine the meaning of separate relevant terms and how they work together to fully understand what authentic repentance is and what it does within a person from an apostolic perspective. By order of appearance, each term is listed as outlined. It must be understood that the context of this historical passage concerns the church in Corinth that Paul rebuked for its spiritual condition in his first letter. After the church at Corinth had corrected its behaviors, he commended the nature of their repentance as a body of believers.

1. Carefulness
   This is a careful shunning of all temptations to sin. By a spirit of diligence, the true penitent flees from sin. In the words of Ambrose, “Qui peniter solicitus est ne peccet,” which is to say that the penitent is thoroughly anxious not to sin.
2. Clearing of Ourselves
   The penitent doesn’t let sin lie festering in his conscience. The penitent believer can’t let indwelling sin remain within as he pours out tears before the Lord. He judges himself for his sin, and he begs for mercy in the Name of Christ. He persists in begging for mercy until his conscience is cleared.
3. Indignation
   The penitent believer loathes sin and rises against it. He is indignant about sin that presents itself, and the penitent hates it with utter disgust. Watson further wrote, “God is never better pleased with us than when we fall out with ourselves for sin.” Moreover, to quote Augustine, “Quid est poenitens nisi homo iratus sibi?” which translates as, “What is a penitent but a man angry with himself?”
4. Fear
   Another factor found within the penitent is the presence of fear. After sin has made its way into a believer, it is bitter. The penitent is afraid to go near to sin again as he is afraid to lose God’s favor. The possibility of a hardened heart terrifies the believer (Prov 28:14). As Job 41 informs readers, a sinner is like the Leviathan, made without fear. While a repenting person fears and sins not, a graceless person sins and fears not.
5. Vehement Desire
   The penitent desires more power against sin and to be released from it. While the sinner is freed from Satan, he still goes about with a chain around his ankle and greatly desires to be free from it. He has a lasting and burning desire to be free from corruption (Rom 7:24).
6. Zeal
   Desire and zeal work together to stir the believing penitent to salvation. It quickens the pursuit of God’s glory. It tramples upon danger, emboldens opposition, and encounters difficulty. It causes persistence in Godly sorrow. To Watson’s point, “Paul before conversion was mad against the Saints (Act 26:11). And after conversion he was judged mad for Christ’s sake (Acts 26:24). “Paul, thou art beside thy self” was the proclamation of Festus, but it was zeal, not frenzy. Zeal spurs duty and fervency (Rom 12:11).
7. Revenge
   The penitent has a holy malice in the pursuit of the death of sin. He crucifies his lusts (Gal 5:24). The penitent actively looks for ways to kill the presence of sin and even a hint of it with relentless intent. The source of sin and temptation is sought to take revenge against it when trespasses or iniquities surface. For every sin committed, revenge is taken against it with judicious, meticulous, hostile, or submissive and heart-rending action against it. Books are burned, music is severed, thoughts are repudiated, the internet is filtered, social media is limited, certain users are blocked, and sinful influences are forsaken. The depth and range of sin that presents itself upon a believer are countered with double ill intent.

Together, as Watson puts it, are the “blessed fruits and products of Repentance.” These are the criteria by which believers can know they are repentant. The following chapters, 11 and 12, concerning cautions and comforts, are included in “The Doctrine of Repentance,” published by The Banner of Truth. However, Watson’s manuscripts separated these into individual chapters.

Chapter 11 – A Necessary Caution

To understand the full effect of Watson’s cautions, he warns of two errors about what it is for, what it is for, and what it is supposed to do. For those who have solemnly repented, it is necessary to properly understand cautions concerning how the Catholic church views it.

1. Repentance is not a Sacrament
   “Though repentance is necessary and excellent, as you have heard, take heed that you do not ascribe too much to repentance. The Papists are guilty of a double error; First, they make repentance a Sacrament. Yet Christ never made it so; and who may institute Sacraments, but He who can give virtue to them? Repentance can be no Sacrament because it wants an outward sign. A Sacrament cannot properly be without a sign.”
   
2. Repentance is not Meritorious
   “The Papists make repentance meritorious: they say it doth ex congruo (altogether fitting) merit pardon; this is a gross error. Indeed, repentance fits us for mercy. When the plow breaks up the ground, it fits it for the seed: So when the heart is broken up by repentance, it is fitted for remission, but it doth not merit it. God will not save us without repentance, nor yet for it. Repentance is a qualification, not a cause. I grant repenting tears are precious; as Gregory said, they are the fat of the sacrifice. And as Basil said, the medicine of the soul. And as Bernard, the wine of Angels; yet tears are not satisfactory for sin. We drop sin with our tears; therefore, they cannot satisfy. Austin (Augustine) saith well, I have read of Peter’s tears, but no man ever read of Peter’s satisfaction. Christ’s blood only can merit pardon. We please God by repentance, but we do not satisfy him by it. To trust our repentance is to make it a Savior. Though repentance helps to purge out the filth of sin, it is Christ’s blood that washes away the guilt of sin; therefore, do not idolize repentance: Do not rest upon this, that your heart hath been wounded for sin, but rather, that your Savior has been wounded for sin. When you have wept, say as he, Lord Jesus, wash my tears in your blood.” The quote applied here is edited to modern English from Watson’s original manuscript without changing the meaning of his treatise.

Chapter 12 – Comfort to the Repenting Sinner

Watson asks readers if God has given them a repentant heart. If He has given that to the Christian, there is everlasting comfort in three areas.

1. Your Sins are Pardoned
   A repentant condition is a pardoned condition. Furthermore, God looks upon the repentant as if no offense was committed. And He becomes a friend and father who puts the robe upon the prodigal who has returned. As Isaiah 44:22 portrays sin as a cloud, it is cleared away by repentance to obtain mercy.
   
   
2. God Will Pass an Act of Oblivion
   As the Parliament of England implemented the Indemnity and Oblivion Act of 1660 (12 Cha. II c. 11), it pardoned many who committed crimes during the English Civil War. Watson uses the same principle here. Only as from an ultimate governing authority about crimes committed by the believer through sinful thoughts, actions, behaviors, or omissions. As God remembered the sins of Israel no more (Jer. 31:34), He is said to no longer remember the sins of the penitent. He is said to have cast sins into the depth of the Sea (Micah 7:19). As Watson puts it, “not as cork, but as lead,” so the Lord will never account for them or recall them. The sins of the penitent are blotted out of His record of wrongs (Isa. 43:25). To punctuate the finality of this removal further, Watson’ elaborates:
   
   “Some move the question, whether the sins of the godly shall be mentioned at the last day. The Lord has said, He will not remember them; and He is blotting them out: So that if their sins be mentioned, it shall not be to their prejudice, for the debt-book is crossed.”
   
   
3. Conscience Will Now Speak Peace
   The flowers of joy are plucked as the Christian conscience is in a state of solace (2 Cor. 1:12)—Tranquilla conscientia tranquillat omnia (A calm conscience calms everything). With peace, the Christian can look to death with comfort as the penitent believer is an heir to the Kingdom (Luke 6:20). The believer’s life in repentance has been a life of tears, but at death, now the tears shall be wiped away. Until then, the Christian at peace can approach God with boldness in prayer and look to Him not as a judge but as Father.

Chapter 13 – Prescribing Some Means for Repentance

This chapter of Watson’s treatise (chapter XV) numerically skips forward from his written work just prior (chapter XII) to indicate it is redacted or missing material. And as the final section of his treatise consists of numerous sections of practical means, he wrote to Christians with Scriptural support.

Serious Considerations 

Take into dire account what sin truly is. There is enough evil in sin to make us repent. And as it is, Watson covers twenty evils to explain why that is so.

1. Every sin is a recession from God (Jer.2:5).
   Elongat hominem à Deo— It estranges man from God (Jacob de Valent).
2. Sin is walking contrary to God
3. Sin is an injury to God
4. Sin is profound ignorance
5. Sin is a piece of desperateness
6. Sin is a spiritual filthiness
7. In sin is odious ingratitude
8. Sin is a debasing thing
9. Sin is a damage
10. Sin is a burthen
11. Sin is a debt
12. There is deceitfulness in sin
13. Sin is a spiritual sickness
14. Sin is a bondage
15. Sin hath a spreading malignity in it
16. Sin is a vexatious thing
17. Sin is an absurd thing
18. There is cruelty in every sin
19. Sin is a spiritual death
20. Sin without repentance tends to final damnation

The second serious consideration to work repentance is to consider the mercies of God.

1. Private Mercies

• Intervention over Fears   
• Free Grace

2. Positive Mercies

• God as Bountiful Benefactor (Gen. 48:15)
• God as Merciful Deliverer (Judg. 2:4)

Consider God’s afflictive providences to refine hearts toward Him.

Answerable for Sin

Consider how much we shall have to answer for if we do not repent. Rather than answer for heaped-up sins over a lifetime, Christ will answer for them. His blood will wash away the sins of the penitent.

Settled Determination

A third means conducive to repentance is a settled determination to leave sin. Even from an inability to leave sin, become bound to Christ and engage His strength to mortify corruption.

Earnest Prayer

The fourth means conducive to repentance is earnest supplication. Pray for a repentant heart because it is a gift and a blessing.

Seek God

The fifth means is to endeavor after a clearer discovery of God. In seeking after God, get a clearer view of self and its corruption to repent in dust and ashes (Job 42:5-6). As the glory and purity of God are sought while reaching for personal holiness, personal blemishes fall away.

Labor for Faith

Lastly, labor for faith. There is no separation from sin without union with Christ.

Citations

¹ Thomas Watson, The Doctrine of Repentance, Useful for These Times by Thomas. Watson, Early English Books Online (London: R.W. for Thomas Parkhurst, 1668).
² John MacArthur, “The Danger of Calling the Church to Repent,” April 11th, 2022, https://www.gty.org/library/blog/B181008/the-danger-of-calling-the-church-to-repent. Accessed 12/02/2022.
³ The Westminster Larger Catechism: With Scripture Proofs. (Oak Harbor, WA: Logos Research Systems, Inc., 1996).
⁴ William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 640.
⁵ Theodore Alois Buckley, The Canons and Decrees of the Council of Trent (London: George Routledge and Co., 1851), 33-34.
⁶ Michael Glazier and Monika K. Hellwig, The Modern Catholic Encyclopedia (Collegeville, MN: Liturgical Press, 2004), 453.
⁷ Ibid. Watson, 9.
⁸”•” Indicates a letter or number is illegible or missing in the manuscript.
⁹ P. Vergilius (Virgil) Maro, “Bucolics, Aeneid, and Georgics Of Vergil,” ed. J. B. Greenough (Medford, MA: Ginn & Co., 1900).
¹⁰ M. de Jonge, “Sin,” ed. Karel van der Toorn, Bob Becking, and Pieter W. van der Horst, Dictionary of Deities and Demons in the Bible (Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999), 782.
¹¹ Augustine of Hippo, “The Confessions of St. Augustin,” in The Confessions and Letters of St. Augustin with a Sketch of His Life and Work, ed. Philip Schaff, trans. J. G. Pilkington, vol. 1, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1886), 155.
¹² Ibid. Watson, 76.
¹³ Justin M. Gohl, “Origen,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

Resources

The Doctrine of Repentance | Oxford Text Archive