Chapter 15: Of Repentance

Question 1.

Is repentance to life an Evangelical grace, the doctrine of which is to be preached by every minister of the Gospel, as well as that of faith in Christ?

Yes. (Ezekiel 12:10; Acts 11:18; Luke 24:47; Mark 1:15; Acts 20:21)

Well then, do not the Antinomians err, who maintain that repentance is not an Evangelical grace, and that it ought not to be preached by any minister of the Gospel, seeing it leads us away from Christ and is in many ways hurtful and dangerous to us?

Yes.

By what reasons are they confuted?

(1) Because God has promised in the Covenant of Grace that he will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplication, which shall cause Christians under the Gospel to repent and mourn for their sins (Zechariah 12:10). (2) Because repentance is numbered among the saving graces which shall be bestowed and conferred upon converts under the Gospel, and is sometimes put for the whole conversion of a man to God (Acts 11:15-18). (3) Because the ministers of the Gospel ought to instruct those with meekness who oppose themselves, if God perhaps will give them repentance to the acknowledging of the truth (2 Timothy 2:25). (4) Because repentance from dead works is among the principles of the doctrine of Christ, and is a foundation which ought to be laid before the hearers of the Gospel can go on into perfection — I say, laid by the ministers of the Gospel (Hebrews 6:1). (5) Because Christ himself appointed repentance no less to be preached through the world than remission of sins (Luke 24:47). (6) Because Christ and his Apostles preached repentance no less than faith (Mark 1:15; Matthew 3:2); indeed, the whole sum of the Gospel is placed in preaching faith and repentance (Acts 20:20-21).

Question 2.

Does a sinner — namely by repentance — out of the sight and sense not only of the danger but also of the filthiness and odiousness of his sins as contrary to the holy nature and righteous law of God, and upon the apprehension of his mercy in Christ to such as are penitent, so grieve for and hate his sins as to turn from them all to God?

Yes. (Ezekiel 18:30; Ezekiel 36:31; Isaiah 30:22; Jeremiah 31:18-19; Joel 2:12-13; Amos 5:15; Psalm 119:6, 59, 106)

Well then, do not the Antinomians err, who maintain we ought not by repentance to hate our sins, to mourn for them, and turn from them to God, but only to believe that Christ in our stead and for us has repented? Yes.

By what reasons are they confuted?

(1) Because repentance, being a turning from our sins and evil ways and a turning to God, and Christ being without sin, could not be capable to repent in our stead (1 Kings 8:35; Hebrews 7:26-27; Joel 2:12-13). (2) Because those who repent confess their sins and are grieved for them (Ezra 10:1; Mark 14:72); they hate their sins (2 Corinthians 7:11); they are ashamed and confounded for them (Jeremiah 31:19). (3) Because repentance is a sorrow after a godly manner, in the same very persons that repent, wrought by God by the preaching of the Word (2 Corinthians 7:9; Acts 11:18). (4) Because repentance is called a renting of the heart (Joel 2:12), and those who repent hate and loathe themselves for their abominations (Ezekiel 36:31); they are ashamed and confounded (Jeremiah 31:19); they are grieved and pricked in their hearts (Psalm 73:21). (5) Because God promising repentance to the people of the Jews, being converted to Christ after their backsliding, says, "I will pour out upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplication, and they shall look upon me, whom they have pierced, and they shall mourn for him as one mourns for his only son" (Zechariah 12:10), and shall be in bitterness for him as one that is in bitterness for his firstborn — but is any man so foolish as to affirm that when a man mourns for his firstborn he believes only that another man has mourned in his stead? (6) Because faith is one thing and repentance specially so called is another thing (Mark 1:15; Acts 20:21; Hebrews 11:6), in which places faith and repentance are numbered as two diverse things; and it is evident likewise that faith is the cause of repentance, but nothing can be the cause of itself.

Do not likewise the Papists err, who maintain that we are not by repentance converted from our sins to God — which they only make an endowment or quality fitting and disposing us for conversion and meriting it — which (say they) consists in heart contrition, mouth confession, absolution, and satisfaction? By the first, they have heart sorrow for sin. By the second, they confess their sins to the priest. By the third — which can be no part of repentance, seeing it is not a thing done by the sinner — they are absolved by the priest from their sins. By the fourth, they make satisfaction for former sins by performing some good work willingly undertaken or enjoined by the priest after absolution, such as fastings, chastising of their own bodies, pilgrimages, and hearing of many masses. Yes.

By what reasons are they confuted?

(1) Because, the Word of God asserts no meritorious work in us, to go before our conversion. Not by works of righteousness which we have done, but according to his mercy, he saved us (Titus 3:4-6). (2) Because, the only merit of Christ, is the meritorious cause of our conversion (Hebrews 9:14; 1 Corinthians 6:11). (3) Because, true repentance, is the infallible antecedent, and forerunner of life (2 Corinthians 7:10; Acts 11:18). And they who truly repent have all their sins pardoned (Acts 2:38; Acts 3:19). Indeed, repentance is a piece of the exercise of the life of grace here, and works to life, and salvation hereafter. But of no foregoing disposition, or qualification previous to repentance, can these cited places of Scripture be understood. (4) Because, repentance, and turning to God, are sometimes put, for the same thing: and the Prophets, while they study to excite, and stir up the people to repentance, they signify it, by the word conversion and turning to God (Acts 11:15-18, 21; Joel 2:12-13; Ezekiel 18:31-32). (5) Because, whatever goes before our conversion to God, it cannot be of faith; and therefore, it must displease God (Romans 8:8; Romans 14:23). But true repentance is of faith, and God delights in it (Jeremiah 31:18-20). (6) Because, in very many places of Scripture, repentance is described, by a departing from evil, and a turning to God (Isaiah 1:16-17; Isaiah 55:7; Psalm 34:14; Hosea 6:1). (7) Because, heart contrition, mouth confession, and satisfaction for former sins which they call penance, as they are explained by the Papists, may be found in hypocritical repentance, as is evident from the example of Judas, and Ahab (Matthew 27:4-6; 1 Kings 21:27). There may be true evangelical repentance, without confession of the mouth made to a priest, and without penance. If the mouth and heart confess to God only, it is sufficient, unless there be a public scandal, committed against the church of God. As for absolution, it can be no part of repentance, for it is not a thing done by the sinner, but conferred by the priest.

Quest. 3.

Is repentance to be rested on, as any satisfaction for sin, or cause of the pardon thereof?

No (Ezekiel 36:31-32; Ezekiel 16:61-63).

Well then, do not the Papists err, who maintain, that repentance, is a satisfaction for sins (to wit, an imperfect satisfaction) and that it deserves the mercy of God, and pardon of sin?

Yes.

By what reasons are they confuted?

(1) Because, Christ did satisfy the justice of God to the full: and it is his blood only, that purges us from all sin (Isaiah 53:4-6, 8, 11; 1 John 1:7). (2) Because, to satisfy for sin, is a part of the priestly office of Christ, which cannot be communicated to any (Hebrews 2:17, compared with Hebrews 7:23-24). (3) Because, the Lord pardons our sins, not for our sake, but for his own sake (Isaiah 43:25; Ezekiel 36:25, 31-32). (4) Because, pardon of sin, is an act of the free favor of God (Hosea 14:2; Ephesians 1:7). But if it be of the free favor of God, then it is no more of works, and of repentance as a satisfaction for sin (Romans 11:6).

Quest. 4.

Is there any sin so great, that it will bring damnation upon those, who truly repent?

No (Isaiah 59:7; Romans 8:1; Isaiah 1:16, 18).

Well then, do not the Novatians, Anabaptists, and Puritans called Kathari err, who maintain, that if any after baptism, and grace received, fall into grievous sins, offend willingly, there is no pardon remaining for them, even though they should repent?

Yes.

By what reasons are they confuted?

(1) Because, God under the law, appointed daily sacrifices even for sins, that were committed willingly (Numbers 28:3; Leviticus 6:1-8). (2) Because, God in the covenant of grace has promised, that he will not utterly take from them (with whom he is in covenant) his loving kindness: even though they have broken his statutes, and not kept his commandments (Psalm 89:30-32). (3) Because, God invites the Galatians, and Corinthians, who were guilty of apostasy, and of very many gross scandals, to repentance, from the hope of pardon (Galatians 3:1; Galatians 1:6; Galatians 4:19; 1 Corinthians 1:11-12; 1 Corinthians 5:1-2, 7-8; 2 Corinthians 12:21). (4) Because, the Apostle John says, even to such as have sinned willingly, after baptism, and grace received, if we truly repent and confess our sins, God is faithful and just, to forgive us our sins (1 John 1:9; see 1 John 2:12). (5) Because, David after murder, and adultery: and Peter, after denying of his Master, obtained pardon, when they repented (2 Samuel 12:13; John 21:19). Therefore there remains pardon to such, as after baptism, and grace received, have fallen and repented.

Quest. 5.

Is every man bound to make private confession of his sins to God, praying for the pardon thereof?

Yes (Psalm 51:4-5, 7, 9; Psalm 32:5-6).

Well then, do not the Antinomians, Libertines, and Anabaptists err, who maintain, that those, who are once justified, are not any more obliged, to confess their sins, to be grieved for them, or to repent of them?

Yes.

By what reasons are they confuted?

(1) Because, whoever does call upon God the Father, in their prayers, they ought to seek daily remission of sins (Luke 11:2-4). (2) Because, God does commend, the serious confession of sins, and grief for them in justified persons, and delights in it (Jeremiah 31:18-20; Luke 7:44; Isaiah 66:2). (3) Because, pardon of those sins, which justified persons shall confess, is promised (Proverbs 28:13; Psalm 32:5; 1 John 1:9). (4) Because, such are declared blessed, that mourn (Matthew 5:4). (5) Because, in whom the Spirit dwells, it works in them, being greatly weighted, with the burden of their sins, a continual groaning: and sorrow for the same (Romans 7:23-24; Romans 8:26). (6) Because, true repentance, is a renewing of the image of God lost, at least greatly defaced, by the committing of sin, which in sanctification is not perfected, but only begun, and does daily increase through the virtue of Christ's death, and resurrection (Ephesians 4:19-24). (7) From the example of justified persons, as David, Josiah, Peter and others, who after justification confessed their sins, grieved for them, and begged pardon (2 Samuel 12:13; Psalm 51; 2 Kings 22:19; Nehemiah 9 from the beginning; Mark 14:72).

Quest. 6:

Do those, who confess their sins privately to God, who pray for the pardon thereof, and forsake them, obtain mercy?

Yes (Proverbs 28:13; 1 John 1:9).

Well then, do not the Papists err, who maintain, that besides confession of sins made to God, and forsaking of them, an auricular confession, and enumeration of all particular sins, committed after Baptism, must be made to our own proper priest, as a necessary means, for obtaining remission of them?

Yes.

By what reasons are they confuted?

(1) Because, the Psalmist says, who can understand his errors (Psalm 19:12); and they being more, than the hairs of our head, how can they be mumbled over to a priest? (Psalm 40:12). (2) Because, Christ gave an absolution, without an enumeration of every sin (Matthew 9:2); neither does he demand, an enumeration, of all our several sins, though we be obliged to reckon, and rehearse, all that we are able to remember (Luke 7:48; Luke 18:13-14). (3) Because, there is no command, or example in Scripture, for any man to whisper, and round his sins into the ear of a priest: and therefore, it not being of faith, it is sin (Romans 14:23). (4) Because, whoever turns from his sin to God, and confesses them, he finds mercy presently (Ezekiel 18:21, 28; Proverbs 28:13).

Quest. 7.

Ought he who scandalizes his brother, or the Church of Christ, to be willing, by a private, or public confession, and sorrow for his sin, to declare his repentance to those who are offended?

Yes. (James 5:16; Luke 17:3-4; Joshua 7:19; Psalm 51 throughout; 2 Corinthians 2:8.)

Well then, do not the Novatians err, and others too, who maintain, that those, who have offended their brother, or the Church of Christ, are not obliged to declare their repentance, to the parties offended; and that those, who are offended, ought not to require any such thing, as private, or public confession, and acknowledgement, but that presently, they ought to be received, without doing any such thing?

Yes.

Do not likewise some churchmen err, who connive, and wink, at the public scandals, especially of the richer, and better sort?

Yes.

And lastly, do not many in these times err, who jeer, and make a mock, at all public confession of sins.

Yes.

By what reasons are they confuted?

(1) Because, he that offends his brother, ought to return to him, saying I repent (Luke 17:3-4). (2) Because, Christ did even value so much a private man's offence, that he was not to be admitted to the altar with his gift, until he was reconciled to his brother (Matthew 5:23-24). (3) Because, the incestuous person, was not received into the communion of the Church of Corinth, before he had evidenced his repentance, by satisfying the Church (2 Corinthians 2:6). (4) Because, public confession of sin, glorifies God (Joshua 7:19). (5) Because, those who sin, must be rebuked before all, that others also may fear (1 Timothy 5:20).

Quest. 8.

Are those, who are offended, bound to be reconciled to the offending party, he declaring his repentance, and ought they in love to receive him?

Yes. (2 Corinthians 2:8.)

Well then, do not the Novatians and Anabaptists err, who maintain, that professors of religion, falling into public scandal, especially in denying the truth, in the time of persecution, are no more to be received into the Church, even though they repent?

Yes.

By what reasons are they confuted?

(1) Because, Christ says, if your brother trespass against you, rebuke him; and if he repent, forgive him, and if he trespass against you seven times in a day, and seven times in a day, turn again to you, saying I repent, you shall forgive him (Luke 17:3-4). (2) Because, for a heathen, and publican (that is one cast out from the communion of the Church) he only is to be esteemed, who neglects to hear the Church (Matthew 18:17). (3) Because, such as have offended the Church, after submission, to the church's censure, ought to be comforted; the Church ought to make their love known to them; and receive them again into communion, lest perhaps their grief, and sorrow increasing, they be swallowed up (2 Corinthians 2:7-8). (4) Because, if a man be overtaken in a fault, they who are spiritual, ought to restore such a one, in the spirit of meekness; considering themselves, lest they also be tempted (Galatians 6:1). (5) Because, if men, repenting of their faults committed against their brethren, and fellow Christians, be not received into the communion of the Church, both they and the Church are in hazard, lest Satan by his devices, gain an advantage of them (2 Corinthians 2:10-11). (6) Because, Miriam, who for her sedition, against Moses, was shut out from the camp seven days, was brought in again (Numbers 12:15). So was the incestuous person, received into the communion of the Church (2 Corinthians 2:8).