Chapter 12: Of Corruptions in the Doctrine of Repentance
The Church of Rome at this day has corrupted the ancient doctrine of repentance, being one of the special points of religion. The corruptions are especially six.
The first, that they make repentance or penance to be a sacrament, which cannot be, because it lacks an outward sign. And though some say that the words which the priest rehearses in absolution are the sign, yet that cannot be, because the sign must be not only audible but also visible.
The second, that a sinner has in him a natural disposition which, being stirred up by God's preventing grace, he may and can work together with God's Spirit in his own repentance. But indeed all our repentance is to be ascribed to God's grace wholly. The soul of man is not weak but stark dead in sin, and therefore it can no more prepare itself to repentance than the body being dead in the grave can dispose itself to the last resurrection (Ephesians 1).
The third corruption, that contrition in repentance must be sufficient. A thing impossible. For sin does so greatly offend God's majesty that no man can ever mourn enough for it.
The fourth, that contrition does merit remission of sin. An opinion that does derogate much from the all-sufficient merits of Christ.
The fifth, that he that repents must confess all the sins that he can remember with all their circumstances to his own priest, or one in his stead, if he will receive pardon. This kind of confession is a mere forgery of man's brain. 1. There is neither precept nor example of it in the scriptures. 2. David and others have repented and have received remission of their sins without confessing their sins in particular to any man (Psalm 32:3; 2 Samuel 12:10).
The last, that the sinner by his works and sufferings must make satisfaction to God for the temporal punishment of his sins. A flat blasphemy. The scriptures mention no other satisfaction but Christ's; and if his be sufficient, ours is needless; if ours needful, his imperfect. Papists write that both may stand together. Christ's satisfaction (they say) is as a plaster in a box unapplied; man's satisfaction as a means to apply it, because it prepares us to receive it. Ah, good divinity: for even in common sense the satisfaction of Christ must first be applied to the person of man that it may please God, before the works (which they term satisfactions) can any way be acceptable to God (1 John 1:7; 1 John 2:1).
To conclude, the Romish doctrine of repentance is the right way to hell. For when a sinner shall be taught that he must have sufficient sorrow for his sin, and withal that he must not believe the remission of his own sins particularly, when sorrow comes upon him and he lacks sound comfort in God's mercy, he must needs fall into desperation without recovery. Therefore the Papists in the hour of death (as we have experience) are glad to leave the trumpery of human satisfactions and to rest only, for their justification, on the obedience of Christ.
The Roman church today has corrupted the ancient doctrine of repentance, which is one of the most important points of the Christian faith. There are six main corruptions.
First, they make repentance — or penance — a sacrament, which it cannot be, because it lacks an outward visible sign. Some argue that the words the priest speaks in absolution serve as the sign, but that cannot be right, because a sacramental sign must be not only audible but also visible.
Second, they teach that a sinner has a natural capacity which, when stirred up by God's preparatory grace, allows him to cooperate with God's Spirit in his own repentance. But in truth, all our repentance must be attributed entirely to God's grace. The soul of man is not merely weakened but completely dead in sin, and therefore it can no more prepare itself for repentance than a body dead in the grave can prepare itself for the final resurrection (Ephesians 1).
Third, they teach that contrition in repentance must be sufficient. This is impossible. Sin offends God's majesty so greatly that no person can ever grieve enough for it.
Fourth, they teach that contrition earns the forgiveness of sin. This view greatly diminishes the all-sufficient merits of Christ.
Fifth, they teach that a penitent must confess every sin he can remember, with all its circumstances, to his own priest — or to a substitute — in order to receive pardon. This kind of confession is a pure human invention. First, there is neither command nor example for it anywhere in Scripture. Second, David and others have repented and received forgiveness of their sins without confessing them in detail to any person (Psalm 32:3; 2 Samuel 12:10).
Sixth, they teach that the sinner must make satisfaction to God through his own works and sufferings for the temporal punishment of his sins. This is outright blasphemy. Scripture speaks of no satisfaction but Christ's. If His is sufficient, ours is unnecessary. If ours were necessary, His would be incomplete. Roman Catholic writers say that both can stand together. Christ's satisfaction, they say, is like a healing remedy kept in a jar but not yet applied — and man's satisfaction is the means by which it is applied, because it prepares us to receive it. What a theology this is! Even by common sense, the satisfaction of Christ must first be applied to the person before any works — which they call satisfactions — can be in any way acceptable to God (1 John 1:7; 1 John 2:1).
In conclusion, the Roman doctrine of repentance is a direct road to hell. When a sinner is taught that he must achieve sufficient sorrow for his sin, and is also told that he must not believe in the personal forgiveness of his own sins in particular, then when real sorrow descends on him and he finds no solid comfort in God's mercy, he will inevitably fall into hopeless despair. This is why Roman Catholics on their deathbeds — as we have seen — are glad to abandon the system of human satisfactions and rest entirely, for their justification, on the obedience of Christ.
