It is a voluntary forsaking of sin as evil and hateful, with sin- cere sorrow, humiliation, and confession ; and a returning unto God, because he has a right to us, and because he is merciful and willing to forgive, together with a determination to live, by the help of his grace, in obedience to his commandments.
8. What are the evidences of genuine repentance ?
1st. The agreement of our own internal experience with the teachings of the word of God on this subject. This is to be de- termined by the prayerful study of the Scriptures in connection with self-examination. 2d. The permanent effects realized in the life. These are the hatred and forsaking of secret as well as of open sins, the choice of God's service as both right and desirable, public confession, and entire practical consecration. " These things must be in us and abound," 2 Cor. vii., 11.
9. What are the relations which the ideas represented by the terms " faith," "repentance " "regeneration" and "conversion" mutually sustain to one another ?
^Regeneration is the ineffable act of God implanting a new na- ture. The term conversion is used generally to express the first exercises of that new nature in ceasing from the old life and com- mencing the new. Faith designates the primary act of the new nature, and also that permanent state or habit of mind which con- tinues the essential condition of all other graces. It is the spiritual apprehension of the truth by the mind, and the loyal embrace of the truth by the will, without which there can be neither love, hope, peace, joy, nor repentance. The common sense attached to the
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word repentance is very similar to that attached to the word con- version, but it differs from it as to its usage in two particulars. 1st. Conversion is the more general term, and is used to include the first exercises of faith, as well as all those experiences of love of holiness and hatred of sin, etc., which are consequent upon it. Eepentance is more specific, and expresses that hatred and renun- ciation of sin, and that turning unto God which accompanies faith as its consequent. 2d. Conversion is generally used to desig- nate only the first actings of the new nature at the commencement of a religious life, or at most the first steps of a return to God after a notable backsliding, Luke xxii., 32. While repentance is applied to that constant bearing of the cross which is one main characteristic of the believer's life on earth, Ps. xix., 12, 13 ; Luke ix., 23 ; Gal., vi., 14 ; v., 24.
10. What doctrine concerning repentance was taught by many of the Reformers ?
Some of them defined repentance as consisting, 1st, of mortifi- cation, or dying unto sin ; and, 2d, of vivifieation, or living unto God. This corresponds to our view of sanctification. The Lu- therans make repentance to consist in, 1st, contrition, or sorrow for sin ; and, 2d, in faith in the gospel, or absolution. — Augsburg Conf., Art. 12. This, although a peculiar phraseology, is the true view.
11. What in general terms is the Romish doctrine of penance ?
They distinguish penance, 1st, as a virtue, equivalent to the Protestant doctrine of the grace of repentance. 2d. As a sacra- ment. Penance, as a virtue, is internal, or a change of mind, including sorrow for sin and turning unto God. External pen- ance, or the outward expression of the internal state, is that which constitutes the sacrament of penance. The matter of this sacrament is constituted by the acts of the penitent in the way of contrition, of confession, and of satisfaction. Contrition is sor- row and detestation of past sins, with a purpose of sinning no more. Confession is self-accusation to a priest having jurisdic- tion and the power of the keys. Satisfaction is some painful work imposed by the priest, and performed by the penitent to satisfy justice for sins committed. The form of the sacrament is
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the absolution pronounced judicially, and not merely declara- tively, by the priest. They hold " that it is only by means of this sacrament that sins committed after baptism can be for- given."—Cat. Kom., Part II., Chap. Y., .Qu. 12 and 13.
12. How may it be proved that it is not a sacrament ?
1st. It was not instituted by Christ. The Scriptures teach nothing concerning it. 2d. It is an essential consequent of the false theory of baptismal regeneration. 3d. It does not either signify, seal, or convey the benefits of Christ and the new cove- nant.— See below, Chap. XXXVIIL, questions 2-5.
13. What is their doctrine- concerning confession f
Confession is self-accusation to a priest having jurisdiction and the power of the keys. All sins must be confessed without reserve, and in all their details and qualifying circumstances. If any mortal sin is not confessed, it is not pardoned, and if the omission is willful, it is sacrilege, and greater guilt is incurred. Cat. Bom., Pt. II., Chap. V., Qu. 33, 34 and 42.