The following audio is from Shiloh Presbyterian Church in Raleigh, North Carolina. For more information on Shiloh Presbyterian Church, please visit our website at shilopc.org. I'm given the task of dealing with repentance unto life, which has six paragraphs and is a very extensive and very detailed treatment of repentance unto life. which is a very central doctrine of the confession and our faith. So before we launch into it, let's turn to God in prayer. Heavenly Father, we thank you that you're a God who's always teaching us from your word. And we thank you for those who have drawn together the scriptures that we might understand these particular doctrines. Bless us, O Lord our God, as we consider this passage, and may we know indeed that you are ever faithful and ever present among your people. We thank you for the Lord Jesus Christ, who kept the covenant of works, that we might enjoy the covenant of grace. Bless us now, we pray, for Christ's sake. Amen. I want to read to you one verse, all the rest of the chapter is based on the scriptures and I could read to you all the scriptures but that would take up too much time. But I just want to read one verse from Matthew chapter 4 verse 17. which reads, from that time, Jesus began to preach. This is the beginning of his public ministry. From that time, Jesus began to preach, saying, repent, for the kingdom of heaven is at hand. And we can be sure that his preaching always contained that element of repentance. It is therefore a very fundamental doctrine to the Christian faith and to our understanding. And we should be careful to remember that, to search for it, to value it. We heard of repentance this morning. We heard it implied, coming to faith in Jesus Christ. And so we must keep that in mind constantly as we listen to preaching and as we hear men calling upon God. This is chapter then. begins by telling us, or it implies right at the beginning, as to what repentance is. Now, the Greek is metanoia, which means to change your mind. But it means much more than that in Scriptures, obviously. It has to have a change of affections. You've got to change your affection. We love our sin. We love our disobedience. We've got to change that. And that can only be done when we repent. There's a change of principle. It's the principle of sin is in us. We heard this morning, it's fundamental to us. Well, there's a change of principle, and that obviously is brought about by the work of the Holy Spirit within us. And there's a change of behavior. We behave differently. When we repent, we behave differently. There was a time when we heard this morning when reading the law that it meant nothing to us when we cheated on many things. Some people cheat on their wives. I trust that none of you men did that, but none of you women either. We can cheat with regard to our financial situation, our filling in our tax forms. We can steal. There's a whole mindset of the sinner. Well, repentance requires we change with regard to that. And our affections and our discipline It changed by the work of God in our hearts. Now, repentance unto life, it tells us here, and I think that's on page two, 928, is it? It was 927 for the one I did last, so it must be 928. There are three kinds of repentance. There's natural repentance, That is, we teach our children virtually that. Don't hit your brother when he's sleeping. Don't hit your sister when she's trying to balance or anything. We teach our children natural dependence, but that seems true for us. How many of you say to somebody, oh, I'm sorry. You know, I didn't mean to spill that tea down your jacket, or I didn't mean to bump into you when you were talking to somebody else. I'm sorry. But that's natural repentance. And all of us manifest. That's not wrong to manifest natural repentance. The second kind of repentance is legal repentance. That we are sorry for things we've done wrong. in the law, you know. I see it often on news programs, your cameras will be in the law courts and when there's a big case and somebody's committed murder or somebody who has done house invasion or something like that and then they stand before the judge and they hope to ameliorate their sentence by saying, I'm sorry I did that, they're afraid of the law. And that's true for us. If we're not Christians, we can still be afraid of the law. Thou shalt not kill. We've done that. Thou shalt not steal. Well, I'll stop doing that. I'll stop cheating on my taxes. I'll stop doing that, hoping that that would be sufficient to please God. That's legal repentance. And thirdly, it's what we're talking about here, is evangelical repentance. That is, it's an evangelical grace. And the confession says, it should be preached by every minister of the gospel, as well as that of faith in Christ. Notice that. It has to be preached. Repentance must be in the preaching of every minister of the gospel. If a minister gets up to preach and somewhere in his sermon there is no call on people to repent of their sins, in one way or another, then they've not preached the gospel. But, notice, as well as of faith in Christ. So the repentance must always point to Jesus Christ. That's essential for us to understand about repentance. It's only in Jesus Christ will we be forgiven. And that is essential for our whole thinking. That's why I read to you from Matthew 4.17. It was the undercurrent of all of Christ's preaching. And it happens before the Sermon on the Mount. It doesn't begin, Christ's preaching doesn't begin with the Sermon on the Mount. If it began with the Sermon on the Mount, we'd think, well, just keeping these things would save us. But the preamble to the Sermon on the Mount is repent. So it's important for us to understand that in the scheme of the Scriptures. The second paragraph deals with the real heart of repentance. By it, a sinner out of the sight and sense, not only of the danger, but also, now notice, not only of the danger, if we stop there, the sight and sense of our danger, there'd be legal repentance. But he goes on, but also of the nature of our sin, the filthiness and odiousness of sins. How many of us feel that to be true? as contrary to the holy nature and righteous law of God and, he goes on, or it goes on, upon the apprehension of his mercy in Christ to such as a penitent. In Roman Catholicism, penance is a major doctrine. but the penance is always a legal works penitence. That it's what you do, you go to the priest, you confess what you've done, then he tells you to do whatever, you know, so many prayers, so many attendance at different meetings, so many, no, so many things, but it all works. But the confession says, no, it's not according to our works, but it's God's mercy in Christ is that which forgives us of our sins. And we've got to grow to understand that our sins are terrible. Here we are, we sit on a Sunday morning and a Sunday evening, if you come on a Sunday evening and you're dressed nicely and the last thing people would think that we are guilty of filthy, odious sins. And we tend to think the same ourselves. We don't think that our sins are that serious. And we like to say that we think they're that serious. When you're confronted with it, well, yes, I'm a great sinner, and that's good in its place. But how many of us feel that our sins to God, if you think of God as the Lord Jesus Christ in the flesh, and that when he looks at our sins, he sees them to be filthy and odious, something to turn away from. to avoid, to be so offended by them. But that's the truth with regard to our sins. And until we've seen them to be that, then we grieve, until we've grieved and hates our sins, as to turn from them all unto God. It's not simply turning away from them, it's turning to, notice, and hates his sins, so as to turn from them unto. Our turning from sin must be toward God. That's a part of repentance. It's not repentance if you don't turn to God. Purposing, says the paragraph, and endeavoring to walk with him in all his ways and his commandments. Even though he was an Old Testament saint, Enoch walked with God, we're told. Now, he couldn't have walked with God if he hadn't repented of the odious, filthy sins that he saw in himself. And certainly God would not have taken him, whatever that may mean. And so that's the heart of repentance, seeing oneself as God sees us, seeing what we deserve from the Almighty God. seeing his provision for those who believe in and through the Lord Jesus Christ, that he's provided forgiveness, he's supplied reconciliation, he's supplied renewal in terms of our relationship with God. Then seeing that that provision is abundant grace and mercy. and that all those things are eminently reasonable and excellent. Repentance requires that we turn from our sins and turn to God. The third thing that this paragraph tells us is that repentance is not a work of merit, but a work of grace. Although repentance be not to be rested in as any satisfaction for sin, See, this is a problem that people have, that they want to repent and feel that that is enough and that that credits them. All of us, I hope, are repentant sinners. But none of us can say, well, because I repented, therefore God will accept me. No, no. It's not a work we can rest in. The repentance does not satisfy God's law. It's an act of God's free grace in Christ, says the Confession. Yet it is of such necessity to all sinners that none may expect pardon without it. Now that's a very salient point. You cannot say to someone, He's here. You cannot say to someone, well, if I've repented, if you repent, that'll be fine. That's not enough. Because it's not a work. We've got to turn to Christ. Yet it is of such necessity to all sinners that none may expect pardon without it." You cannot say, oh, you know, my husband is a nice enough guy and I hope God will take him into heaven. No, no. If he's not repented, it's not enough. My children, I have two children who have turned their backs on the faith. They were lovely kids. They were brought up in our family. They were part of our family. They were our family. Some of you may know, they're adopted children. And when our children found out, our natural children found out that they were adopted, they didn't believe us. You can't, they can't, they've always been here. They were here before I was born. They're our children, they're our family. Yet they've turned their backs on the faith. Would I like to think that they'll go to heaven? Of course I would like to think that, but I know they can't. Because they have not repented and turned to God. Oh, they've repented. Very often they're sorry for the things they've done. But they have not turned to Christ. And that's true for everybody's children, and everybody's parents, and everybody's grandparents. That if they have not repented, and turned to Christ, then they cannot expect pardon. And neither should we think it. It's a practical issue for us on a day-to-day basis, that we cannot say, because a person is good, or faithful, or industrious, or filled with good works, well, you know, naturally they're going, no, no, there's nothing natural. It's a supernatural work that takes them into heaven. So that's the third paragraph. The fourth paragraph tells us that no sin can be excused. as there is no sin so small but it deserves damnation." If you've only done one sin, which of course you haven't, but if you'd only done one sin and it was only that you didn't help an old lady across the road and she was killed, and you'd say, I should have helped her. That's the only thing I've done wrong in my life. It's too much of a sin. There is no sin so small, but it deserves damnation. But the second thing is that there is no sin so great that it cannot be cleared of damnation, that it can bring damnation upon those who truly repent. It doesn't matter what you've done. I think that this is one of the most hopeful lines in the whole of the Confession, really. And I love the Confession from beginning to end. It's one of the most hopeful signs. That no matter how great your sins are, no matter, thoughtlessness, witlessness, maliciousness, gossip, whatever you've done, it doesn't matter how great it has been, If you come and truly repent, turn away from your sin, turn to God, what the second paragraph said, that hates his sin as to turn from them all unto God. Well, that ensures your salvation. You cannot sit, oh, I've committed some terrible sins, and how could God forgive me? He tells you, he tells you plainly in the Scriptures, believe in the Lord Jesus Christ. We heard it this morning. And that's the most refreshing song to the soul of the sinner, that Jesus Christ saves sinners. The fifth paragraph tells us that no man ought to content themselves with a general repentance. Oh, man. Isn't this the case? People want to be forgiven just for a general repentance. I'm sorry. God, I'm sorry for what I've done. No, no, says the confession, but it's every man's duty to endeavor to repent of his particular sins particularly. Now, let's understand something. This isn't work salvation. It doesn't say, well, I've enumerated all my sins. I can't remember who it was in history, but I've heard the illustration, it's a good illustration too, of some man who listed his sins and drew a line under them, and said, those are my sins, and I repent of those sins. And then he remembered another list of sins, and then another list of sins, and then another list of sins. And there was no end to the sins he'd committed. I think that Luther is an example of a man who believed that his sins were so great that he could never be accepted by God. There were so many of them, and he was constantly repenting. And his confessor, I think it was von Staubitz, who said to him, stop repenting so much. You know, this is making you unbalanced. But it was true, he had so many sins. that he was confessing them particularly, and he didn't seem to get any liberty from them. And then, he discovered justification by faith. And that's what this paragraph is telling us about, really. That we shouldn't be content with just a general confession, but it's our duty to endeavor to repent of our particular sins, particularly Asking God to forgive us for the sins we committed, not in order to win his favor, is a part of our sanctification. To recognize the sins that we've done doesn't mean that we won't do them again. But we go back to God every time and ask him for forgiveness. It's an urgent business. Sin is a terrible thing, you know. It affects us all. I'm not a doctor, but I know a little bit about people who suffer sickness and they can suffer some sicknesses or other and it just seems to worm its way into every part of that person. And it doesn't matter what the doctors do, It seems that they silence it in one place and it rears its head in another place. And it's always there. Sin is a horrible thing. Well, we've got to recognize that it is that, that we confess to those sins and seek by God's grace to reform, to be reformed with regard to our sin. And it's something that we need to remember, because every sin deserves judgment. And were it not for the grace of Christ, we would go to hell for the smallest sin. And that particular redemption or repentance should characterize true repentance. That particular repentance. to be a person who is often on his knees or her knees, and in prayer, asking God to forgive you for your sins. And enumerating them before God doesn't hurt. No, not before me, or before Pastor Holst, or before any of the elders. It's doing it before God, recognizing that they are odious. And then the last paragraph is really quite important. as every man is bound to make private confession of his sins to God, praying for the pardon thereof, upon which, and the forsaking of them, he shall find mercy." Notice that? Forsaking, you shall find mercy. You can't hang on to your sin and keep your sins going and say, Lord, I'm sorry, I drink too much, and then go out and get drunk. You can't say to God, oh, I'm sorry I watch too much television. I spend 24 hours a day watching it. No, no, you can't do that and then go back and watch it. If you call something a sin, and I'm not saying it's a sin to watch television, you understand, I'm simply exaggerating a little bit. But you can't use that and say, well, I confess it, now I can go back to it. No, he says, we've got to pray for pardon. If we recognize something or believe something to be sin, we ask God to pardon us. And then he says, forsaking them he shall find mercy. So he that scandalizes his brother or the Church of Christ ought to be willing by private or public confession I remember one of the saddest meetings I was ever at was of a young man who stood before the church and confessed his sin, that he had sinned particularly to the church. He'd been excommunicated in fact. And now he came back and he wanted to be restored. And he was told in these words, there must be public confession. And so he came back and publicly confessed his sin. Told us what he had done and what had driven him away. The result? Well, there wasn't a dry eye in the place. People just sobbed. as they listened to what this young man said about his sorrow for his sin and asking that God would forgive him and all the congregation. and sorrow for sin, to declare his repentance to those that are offended, who were thereupon to be reconciled to him and in love to receive him." You find that in the Scriptures. This was the Apostle Paul, he's concerned about One particular man who in 2 Corinthians, or in 1 Corinthians he seems to have been accused and then in 2 Corinthians Paul pleads with the people to receive this man back. Because we can be very prejudicial. Somebody confesses their sin, well those aren't the kind of thing that we would do, and we shouldn't think that they should be restored. We can be very, very hard-hearted when people confess their sin. If someone comes before the church, we've had to remove people from membership, it's been grievous. I want you to believe that. when the session discusses those who have gone away from the church, they're no longer worshipping with us, and we've asked them to return, and not just once. Not just once. And we didn't send a letter and say, please return to the church. If you don't return to the church, we excommunicate you. That's not the way it's done. I want you to understand that. Some people will spread that scandal, but it's not so. We are very concerned that we meet with the people, we talk to the people, we listen to what they have to say, we try the best we can to restore them to the church, and they refuse. and they turn away. But then, in the mercy of God, they have to be restored. You have no idea how grateful we are for that. And so should you. And so it is that we are to sorrow when someone sorrows for his sin and declares repentance, sorry for what I've done and I shouldn't have done it and I confess that that is my sin and whatever you inflict on me, I accept it, well then we are to restore them cheerfully, gratefully, amazingly. How do people change? They can be so adamant in their sin. And then they change. Well, it's the grace of God. It softens their hearts. It changes them. And so we must learn to receive such people. Now there's a couple of things I want to say just as I end. True preaching will always have the note of repentance. Remember that. If there is no repentance in preaching, it's not true, evangelical, biblical, Christ-centered preaching. Remember that. Some of you young people will go off to college, or you will go from home, obviously, finding work and settling somewhere, and you go to a church, and there's no repentance preached. Stay away from it. Find a church where repentance, no, no, not just be sorry for your sin, but true, biblical, gracious repentance. Where that is preached, that's safe. So, there is a general lack of repentance preached in the preaching that you hear. I'm fortunate for two reasons. One is I preach repentance, and I worship here, and I hear repentance, and that's fine. I rarely go to churches where I won't hear repentance. And when I do, I normally try to talk to the pastor and ask, how does he want people to be restored to the church or to be brought into the church? But that rarely happens, I have to say. And that's important for you. When you go on vacation, make sure that you're going to a church where you can be sure that you'll hear the gospel preached. And a part of the gospel is repentance. The second thing is this. It's not sufficient to preach the law without preaching grace. We can hammer people with the law of God. We can hammer them and tell them that they've done terrible things and do they see the terrible things, but if there is a note, a sweet note, But Christ receives sinners. That Christ takes them to himself. Repent of their sins and Christ will forgive you. And there's a deficiency of that kind of preaching in our day. And the third thing I want to say, and with this I end, people find it hard to repent particularly. Now why is that? You need to ask yourself. It may be just that we're proud and we don't want anybody to think that we have done anything wrong. But people rarely come to you, isn't that true? And say, I've sinned against you. I am sorry, I've thought evil of you. I told other people that I thought this was true. Do you repent? Do you go to them? You don't need to make a big song and dance about it, but you can just say to them, I've sinned against you. Why do we find that so hard to do? Is it pride? Is it lack of conviction of sin? These two, five and six, requires of us that we confess our sins, sometimes publicly, often privately, but it needs to be done in order to restore the unity of the body and the love of the congregation. Time forbids me to ask for questions, which I manipulate the time to do that. So let's come to God in prayer. Heavenly Father, we thank you that you have provided a way of escape for guilty sinners. And it is that we trust in the Lord Jesus Christ and that we confess our sins day by day, that we confess to others when we've sinned against them. You've provided this way, Lord. It's a good way for us to walk. And we pray now that you would teach us more and more about the grace of repentance. We pray this in Jesus' precious name. Amen.