Chapter 15 – Of Repentance Unto Life – Covenant Presbyterian Church

Chapter 15, Paragraph 1

Of Repentance Unto Life – Its Necessity and Divine Origin

Summary

This paragraph teaches that repentance unto life is an evangelical grace—a gift of God, inseparably joined to saving faith. It is not mere remorse or fear of punishment, but a Spirit-wrought turning from sin to God. The same grace that enables a sinner to believe also enables him to repent. By the Word and Spirit, the sinner comes to see not only the guilt of his sin but the goodness and mercy of God in Christ, which leads him to heartfelt sorrow, hatred of sin, and a sincere desire to walk in new obedience.

Repentance does not compete with faith; it accompanies it. Faith lays hold of Christ for pardon; repentance turns from that which crucified Him. Faith embraces grace; repentance abhors evil. Together, they mark the twofold motion of the converted soul—turning from sin and turning to God. The sinner does not repent in order to earn forgiveness; he repents because forgiveness has been freely offered and received. Repentance is the fruit of grace, not the root of merit. It is both the command and the gift of God—required of all, granted to the elect, and continually renewed in the believer’s life.

Historical Context

The Westminster Divines followed the Reformation tradition in calling repentance “evangelical.” Against Roman Catholic teaching, which made repentance a sacrament involving penance and satisfaction, they declared it to be a gracious work of God’s Spirit. Against Antinomian extremes, which reduced repentance to a mere change of opinion or denied its necessity altogether, they emphasized that repentance is essential to salvation—not as a condition that earns grace, but as the necessary fruit of grace already received.

Drawing heavily from Calvin and the English Puritans, the Divines viewed repentance as the daily posture of the Christian life. The believer never graduates from repentance; he grows deeper into it. As faith apprehends more of Christ’s holiness and love, repentance deepens in sorrow and joy—the sorrow of sinning against such mercy, and the joy of returning to such grace.

Key Biblical References

Acts 11:18 – “Then to the Gentiles also God has granted repentance that leads to life.”
2 Timothy 2:25 – “God may perhaps grant them repentance leading to a knowledge of the truth.”
Romans 2:4 – “God’s kindness is meant to lead you to repentance.”
Luke 24:47 – “Repentance for the forgiveness of sins should be proclaimed in His name to all nations.”
Ezekiel 36:26–27 – God gives a new heart and puts His Spirit within His people, causing them to walk in His ways.

Summary Statement

Chapter 15, paragraph 1 reveals repentance unto life as a miracle of grace. It is not the sinner’s self-reformation, but God’s resurrection of a dead heart. The Spirit opens the eyes to see sin as it is—offense against a holy and gracious God—and to see Christ as He is—the merciful Redeemer who receives the penitent. Thus, repentance is both grief and gratitude, both confession and comfort.

True repentance is not despair but hope. It does not wallow in guilt, but flees to the cross. It is the ongoing heartbeat of the Christian life: dying daily to sin and rising daily to righteousness. The believer who repents most deeply rejoices most fully, for he knows the truth of the gospel promise—“A broken and contrite heart, O God, You will not despise.”

Chapter 15, Paragraph 2

The Nature of True Repentance

Summary

This paragraph explains what repentance unto life truly is. It is not a passing regret or fear of consequence, but a Spirit-given change of heart and mind that leads to a change of life. The penitent sinner, by the light of the Holy Spirit, comes to see both the filthiness and danger of sin, as well as the mercy and holiness of God in Christ. He grieves over sin not merely because of its consequences, but because it is an offense against God—against love, purity, and grace. He hates sin for what it is and turns from it with renewed determination to walk before God in obedience and love.

Repentance is both inward and outward. Inwardly, it is sorrow, humility, and confession. Outwardly, it is reformation of life—the visible fruit of a changed heart. True repentance is not satisfied with emotion; it bears evidence in conduct. The same grace that humbles the sinner also strengthens him to forsake sin and pursue righteousness. Yet this forsaking is never perfect in this life. The believer continually discovers new depths of corruption and new reasons to repent. Thus, repentance is not a single event but a continual posture—a lifelong return to the God who saves.

Historical Context

The Westminster Divines wrote this paragraph to distinguish true repentance from counterfeit repentance. Against Roman Catholic penance, which treated repentance as a series of meritorious acts—confession, satisfaction, and absolution—they emphasized that repentance is a grace, not a work. Against false evangelical emotionalism, which often mistook conviction for conversion, they clarified that repentance includes not only sorrow for sin but a turning from it.

Their definition reflected the mature Puritan view: repentance is both sorrow and change, both confession and obedience. The Reformers called it metanoia—a complete transformation of the mind and heart. It is not the price of forgiveness but the proof of it. For Calvin, repentance was “the true turning of our life to God,” involving both mortification of the flesh and vivification of the Spirit.

Key Biblical References

Psalm 51:3–4, 10 – “For I know my transgressions… Against You, You only, have I sinned… Create in me a clean heart, O God.”
Ezekiel 18:30–31 – “Repent and turn from all your transgressions… make yourselves a new heart and a new spirit.”
2 Corinthians 7:10–11 – “Godly sorrow produces repentance that leads to salvation without regret.”
Isaiah 55:7 – “Let the wicked forsake his way… and return to the Lord, that He may have compassion.”
Acts 26:20 – “They should repent and turn to God, performing deeds in keeping with their repentance.”

Summary Statement

Chapter 15, paragraph 2 defines repentance as the Spirit’s transforming work in the soul—a holy grief that leads to holy living. It is not despair, nor self-loathing, but love awakened. The penitent does not flee from God, but to Him. His sorrow is not the sorrow of the condemned, but of the reconciled; not the mourning of death, but the birth-pangs of life.

True repentance is a continual grace. The believer who walks most closely with Christ repents most deeply, because he sees most clearly both the ugliness of sin and the beauty of the Saviour. In this way, repentance is the twin of faith—faith receives mercy, repentance returns gratitude. Both flow from the same fountain: the sovereign grace of God, who grants repentance unto life.

Chapter 15, Paragraph 3

The Extent of God’s Mercy to the Penitent

Summary

This paragraph proclaims the vastness of God’s mercy toward those who repent. No sin is so great that it can bring damnation upon those who truly turn to God in faith and repentance. The gospel of grace extends even to the vilest offender, for the blood of Christ cleanses from all sin. Repentance does not earn forgiveness—it receives it. The sinner’s hope rests not in the depth of his remorse, but in the sufficiency of the Saviour.

There is no hierarchy of sins beyond the reach of grace. The murderer, the adulterer, the blasphemer—all who come broken and believing find pardon at the cross. The door of mercy stands open to all who turn. Yet this paragraph also reminds us that sin is not lightened by this truth. The same grace that forgives sin also teaches the heart to hate it. God’s mercy does not make sin safe—it makes salvation sure. The gospel offers full forgiveness, not cheap indulgence. The penitent is received, washed, and restored—but never to return again to the bondage from which he was freed.

Thus, the doctrine of repentance magnifies not human sorrow, but divine compassion. The greatness of sin only serves to display the greater glory of grace. Where sin abounded, grace abounded all the more—until the sinner, once God’s enemy, becomes His child and servant forever.

Historical Context

The Westminster Divines wrote this paragraph as a clear refutation of two extremes. Against Roman Catholicism, which limited pardon through penance and priestly mediation, they affirmed that Christ’s atonement is complete and available to every true penitent without condition other than faith. Against Antinomianism, which treated repentance lightly and excused ongoing sin, they insisted that true repentance always involves a turning from wickedness and a renewed pursuit of holiness.

This statement reflects the deep pastoral heart of Puritan theology. Many believers of tender conscience, aware of grievous sin, were tempted to despair. The Divines therefore emphasized that repentance, however late or tearful, is never too late while life remains. David, Peter, and the thief on the cross all bear witness to this truth: the mercy of God in Christ is greater than the sin of man.

Key Biblical References

Isaiah 1:18 – “Though your sins are like scarlet, they shall be as white as snow.”
1 John 1:7, 9 – “The blood of Jesus His Son cleanses us from all sin… If we confess our sins, He is faithful and just to forgive us our sins.”
Luke 15:20–24 – The Father runs to embrace the returning prodigal.
Isaiah 55:6–7 – “Let the wicked forsake his way… for He will abundantly pardon.”
Romans 5:20 – “Where sin increased, grace abounded all the more.”

Summary Statement

Chapter 15, paragraph 3 assures us that the mercy of God in Christ knows no boundary except impenitence itself. The gospel promise stands: every sinner who truly repents and believes shall find forgiveness, no matter how grievous the sin. Grace does not shrink before guilt—it overcomes it. The blood of the covenant speaks better things than the cry of Abel, and it speaks for all who turn to Christ.

This is the hope of every trembling soul: the hands that were pierced receive the penitent still. No past is too stained, no heart too hardened, no fall too deep. The same Christ who pardoned Peter, restored David, and welcomed the dying thief welcomes all who come in faith. To the contrite, God is not a reluctant forgiver but a rejoicing Father. And to all who truly turn from sin to Him, the gospel declares forever: “Your sins are forgiven you—go in peace.”

Chapter 15, Paragraph 4

The Necessity of Confession and Restitution

Summary

This paragraph teaches that repentance involves not only an inward change of heart before God, but also an outward confession of sin to those offended, accompanied by efforts of reconciliation and restitution. When a believer wrongs another, his repentance is incomplete until he seeks to make things right. The grace that turns the heart toward God also turns it toward neighbour. The penitent cannot claim to love God while refusing to confess or repair the harm done to man.

This confession is not a ritual to earn forgiveness but a fruit of genuine repentance. True sorrow over sin humbles the heart, leading the believer to acknowledge his fault, seek pardon, and, where possible, restore what was taken or broken. Such confession may cost reputation, comfort, or pride—but it restores peace and fellowship. The gospel produces not only vertical reconciliation with God, but horizontal reconciliation among men. Grace mends what sin has torn.

Thus, the repentant life is not secret or silent. It is lived openly, truthfully, and humbly. Confession to God cleanses the conscience; confession to man repairs the breach. Repentance is never content with mere apology—it seeks restoration. For the Christian who has received mercy, showing mercy and seeking reconciliation are the natural fruits of grace.

Historical Context

The Westminster Divines here affirmed the practical outworking of repentance in social and moral life. Against Roman Catholic sacramental confession, they rejected the necessity of priestly absolution. Repentance and forgiveness come directly from God through Christ, not through human mediation. Yet against the opposite extreme of silent, private religion, they insisted that repentance must bear visible fruit. The Reformed tradition viewed restitution and reconciliation as the public testimony of a changed heart.

Following the teaching of Scripture and the examples of Zacchaeus (Luke 19:8) and Philemon, the Divines taught that grace restores justice as well as peace. The Church of Christ must therefore be a community of forgiveness and honesty, where confession is not humiliation but healing.

Key Biblical References

James 5:16 – “Therefore, confess your sins to one another and pray for one another, that you may be healed.”
Matthew 5:23–24 – “If you are offering your gift at the altar and there remember that your brother has something against you… first be reconciled to your brother.”
Luke 19:8–9 – “Behold, Lord, the half of my goods I give to the poor, and if I have defrauded anyone… I restore it fourfold.”
Proverbs 28:13 – “Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy.”
Philemon 18–19 – Paul urges restitution and reconciliation between Christian brothers.

Summary Statement

Chapter 15, paragraph 4 reminds us that repentance is not complete until love has acted. The penitent heart confesses to God and seeks peace with neighbour. Grace that humbles before heaven also bends low before men. Forgiven sinners become forgiving servants, repairing what can be repaired, restoring what can be restored, and trusting God for what remains beyond their reach.

Such repentance is beautiful and powerful. It heals divisions, restores integrity, and adorns the gospel of peace. The Church that practices this repentance becomes a living testimony to the reconciling power of Christ. The one who was forgiven much now loves much—and that love compels him to live truthfully, humbly, and peaceably with all.

Chapter 15, Paragraph 5

Repenting Particularly of Particular Sins

Summary

This paragraph teaches that true repentance is not content with generalities. It is not enough to confess in vague terms that we are sinners; repentance must descend into the details of our hearts and lives. Every man is called to repent of his particular sins particularly. The grace of repentance opens the eyes not only to the corruption of human nature in general, but to the concrete acts, habits, and motives by which each person has offended God.

Genuine repentance is specific because sin is specific. The Spirit convicts not in the abstract but in the particular. The proud man must repent of pride, the liar of falsehood, the greedy of covetousness, the slothful of neglect. General confession without particular repentance often hides self-deception; it speaks of sin without hating it. The penitent heart, however, names its sin honestly, grieves it personally, and forsakes it deliberately.

Such repentance deepens humility and strengthens holiness. To repent of particular sins is to bring them into the light, where grace can heal and sanctify. The same Spirit who convicts also cleanses, teaching believers to keep short accounts with God and to walk carefully before Him. Repentance that names its sins particularly also glorifies Christ particularly, for it declares that His blood is sufficient for every transgression by name.

Historical Context

The Westminster Divines were seasoned pastors, and this paragraph reflects their practical wisdom. Against the formalism of rote confession and the carelessness of vague repentance, they insisted on the searching work of the Holy Spirit in the believer’s conscience. Puritan preaching and pastoral visitation often pressed this point—calling each believer to self-examination under Scripture, lest a general sense of guilt replace genuine contrition.

They drew heavily from Psalm 51, where David does not speak merely of sin in the abstract, but confesses specific guilt in adultery and murder. Such repentance brings sin into the open, where the gospel’s balm can be applied.

Key Biblical References

Psalm 19:12–13 – “Who can discern his errors? Declare me innocent from hidden faults.”
Psalm 51:3–4 – “For I know my transgressions, and my sin is ever before me.”
Luke 19:8 – Zacchaeus names and amends his particular sin of fraud.
Proverbs 28:13 – “Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy.”

Summary Statement

Chapter 15, paragraph 5 reminds us that repentance must be as particular as the sins it renounces. God’s grace reaches into the details of life; so must our confession. The believer who names his sins finds that grace meets him in every one. General repentance speaks well but heals little; specific repentance opens the wound so the Great Physician may truly mend it.

Thus, repentance is not vague apology but precise confession. The repentant man learns to pray as David did: “Search me, O God, and know my heart… see if there be any wicked way in me, and lead me in the way everlasting.”

Chapter 15, Paragraph 6

Private and Public Confession, and Reconciliation Among Believers

Summary

This final paragraph teaches that repentance must express itself through confession—to God privately and, when appropriate, to others publicly. Every believer is bound to make private confession of his sins to God, seeking pardon and mercy. The promise is sure: “He who confesses and forsakes them will obtain mercy.” Forgiveness is not automatic to the unrepentant, but freely granted to the humble who come through Christ.

Yet repentance has also a communal dimension. When sin brings scandal upon another person or upon the Church, the offender must be willing to confess openly, declaring his repentance to those he has wronged. Such confession is not for humiliation’s sake, but for reconciliation’s sake—that peace may be restored, fellowship renewed, and love preserved. The Church and the brethren, in turn, are bound to receive the penitent in charity, just as God has received them in grace.

Repentance, then, restores not only the soul’s fellowship with God, but also the body’s unity in Christ. A repentant heart is a reconciling heart. The same grace that humbles the sinner before heaven also bows him low before his neighbour. Confession, forgiveness, and restoration are the living fruits of gospel repentance.

Historical Context

In an age when Roman Catholic sacramental confession had been rejected, the Westminster Divines were careful to preserve the biblical practice of confession rightly understood. Forgiveness flows only from God, not from priestly absolution; yet confession remains necessary to heal relationships and protect the purity of the Church.

This paragraph reflects the pastoral balance of the Puritan churches: private sins confessed privately, public sins confessed publicly. Their goal was neither exposure nor concealment, but restoration. They drew upon Christ’s command in Matthew 5 and upon the apostolic practice of reconciliation within the body. The Church was to be a community where grace governed repentance and forgiveness alike.

Key Biblical References

1 John 1:9 – “If we confess our sins, He is faithful and just to forgive us our sins.”
Proverbs 28:13 – “He who confesses and forsakes them shall have mercy.”
James 5:16 – “Confess your sins to one another and pray for one another, that you may be healed.”
Matthew 5:23–24 – “First be reconciled to your brother, and then come and offer your gift.”
2 Corinthians 2:6–8 – The Church is commanded to forgive and comfort the repentant sinner, “lest he be overwhelmed by excessive sorrow.”

Summary Statement

Chapter 15, paragraph 6 closes the doctrine of repentance with a portrait of grace in community. The believer confesses his sins to God in private, finding mercy in the blood of Christ. When sin has wounded others, he confesses to them in humility, seeking reconciliation and peace. And the Church, walking in the same grace, receives the penitent with joy.

Thus repentance becomes the lifeblood of Christian fellowship—private before God, honest before men, restorative before the watching world. In this way, the Church mirrors her Saviour: forgiving as she has been forgiven, and loving as she has been loved.