Knowledge and Practice, Part 2 · Chapter 2
CHAP. II. Of Repentance.
HAving ſeriouſly examined thy Conſcience, and impartially conſidered thy waies, and courſe of life, and the ſtate of thy ſoul towards God; The next duty I would adviſe thee (beging the aſſiſtance of the Spirit of God) to ſet upon the ſpeedy practiſe of; is true, and ſerious, and unfeigned repentance.
I ſhall therefore for thy benefit, 1. Open the nature of true repentance. 2. Give ſome directions about it. 3. Some motives to it.
Repentance unto life is an Evangelical Grace wrought in the ſoul by the Spirit of God.
And the parts of it are theſe ſix,
1. Conviction.
2. Contrition.
3. Hating and loathing ſin.
4. Confeſſion of ſin.
5. Forſaking ſin.
6. Converſion, and turning the bent of the heart towards God.
Firſt, Conviction. The Spirit of God firſt opens a ſinners eies, before he breaks a ſinners heart. The ſoul of a true penitent is convinced, and made apprehenſive of theſe three things,
1. The evil; odiouſneſſe, and filthineſs of ſin.
2. The danger, deſert, and miſchievous effects and conſequents of it.
3. Its own deep guiltineſſe, both of Original and Actual ſin.
I. The evil of ſin appears in theſe ſeven particulars;
1. 'Tis contrary to Gods holy Nature.
2. To his righteous Lawes.
3. It robs and deprives the ſoul of Gods Image, conſiſting in knowledge, righteouſneſſe, and holineſſe.
4. It depraves, diſorders, diſtempers the ſoul, weakens the powers of it, diſables it for holy operations, and brings a corrupt diſpoſition into it.
5. It defiles the ſoul, and leaves ſuch a blot, and ſtain upon it, that nothing but the blood of Chriſt can waſh out.
6. It enſlaves the ſoul to the devil.
7. It makes the ſoul like unto the devil. Holineſſe is Gods Nature: Sin and wickedneſſe is the devils. 'Twas ſin that at firſt, turn'd Angels of light into devils of darkneſſe: And if we could ſeparate ſin from them, they would ceaſe to be devils, and clear up again into Angels of light.
II. The great danger of ſin appears in that it brings ſuch a guilt upon the ſoul, as makes it liable to Gods wrath and curſe, and to puniſhments.
1. Temporal: Sickneſs, pain, vexation, miſery, death: which to the wicked are truly puniſhments, and fruits of Gods vindicative juſtice, and have their ſting ſtill in them.
2. Spiritual. 1. Loſſe of the favour of God, and communion with him. 2. The immediate ſtrokes of his anger on the ſoul, wounds of Conſcience, drops of his wrath, horrour of mind, deſpair. 3. Hardneſſe of heart, a Spirit of ſlumber, blindneſs of mind, a reprobate ſenſe, to be given over to vile affections, and to Sathan. Theſe are moſt fearful judgements.
3. Eternal. Such as concern the ſoules immortall condition after this life. And they are either puniſhments of loſs or pain. 1. Of loſs, in being for ever baniſhed from the preſence of the Lord, and the joyes of Heaven, 2 Theſ. 2.9. being puniſhed with everlaſting deſtruction from the preſence of the Lord, and the Glory of his power. 2. Of pain, conſiſting in thoſe exquiſite and unconceivable torments, which ſhall be inflicted on the d…mned; ſet forth in Scripture by everlaſting fire, utter darkneſſe, the worm that never dies, the fire that is not quenched, chains of darkneſs, the blackneſs of darkneſs for ever, the lake of fire and brimſtone, &c. As therfore, the nature of ſin is out of meaſure ſinful, ſo the puniſhments are out of meaſure fearful.
III. The ſoules deep guiltineſſe appears by conſidering,
1. Its Original ſin. In which three things are to be noted: 1. The guilt of Adams particular tranſgreſſion in eating the forbidden fruit, imputed to us. He was the head and common Father of mankind: and we were legally parties in that covenant which was at firſt made with him; For God eſtabliſhed his covenant with Adam principally, in reſpect of his Nature, and not ſo much in reſpect of his Perſon: ſo that by conſequence it muſt follow, that all who are partakers of that Nature, are bound by that Covenant. And therefore we cannot but expect to be liable unto the guilt which followed upon the breach and violation of it, Rom. 5.12. &c. 2. A want of original righteouſneſſe, Rom. 3.23. All have ſinned, and come ſhort of the Glory of God; that is, of the glorious Image of God, which was at firſt ſtamped upon man. 3. A corrupt diſpoſition in mans nature, in place of original righteouſneſſe; Theſe two latter being the ſad effects of Adams ſin. Now this depravedneſſe of nature, this great averſeneſſe to good, and proneneſſe to evil, is call'd the old man, and the body of ſin, Rom. 6.6. The ſin that dwelleth in us, Rom. 7.17. The body of death, Rom. 7.24. The fleſh, as oppoſite to the Spirit, and Grace, Rom. 7.18, 25. The Law of the members, Rom 7.23. Col. 3.5. A mans own luſt, Jam. 1.14. where 'tis expreſly diſtinguiſhed from actual ſin, as being the procreant cauſe of it.
2. Its Actual tranſgreſſions, where are to be conſidered,
1. Omiſſions of good, and the duties required; that might and ought to have been done.
2. Commiſſions of evil: Offending
Against the Law, even both Tables of it.
Againſt the Goſpel.
3. Doing that which was good in an evil manner, ſlight, and undue performance of holy duties.
4. The aggravations of theſe ſins, in regard Firſt, Of the greatneſſe of many of them, Every one has ſome black daies in his Calender, ſome more high and great offences, whereof he hath been guilty, and for which he is to be more deeply humbled. Secondly, The number of them, if we conſider, 1. Wicked thoughts. 2. Inordinate Affections. 3. Sinful words. 4. Evil actions. Thirdly, That many of them have been committed, 1. Againſt mercies. 2. Againſt judgments. 3. Againſt promiſes and vowes of better obedience.
Secondly, Contrition, Godly ſorrow, brokenneſs of heart for ſin. To be ſorry for what we have done amiſſe, is ſomething towards repentance; but it is not the whole of it. Gracious humiliation, is a deep and hearty grieving for all our ſins, and that upon theſe Goſpel Motives.
1. Becauſe we have by our ſins highly diſpleaſed and offended our gracious God, whom we had all the reaſon in the world to have ſtudied to pleaſe. The diſpleaſure and offence of God is that which ſets the ſoul a bleeding and mourning evangelically. Conſider therefore, what is the Spring of thy ſorrow. If the puniſhment or ſhame of thy ſins touch thee nearer than the offence of God, 'tis a ſign thy ſorrow is not right.
2. Becauſe our ſins pierced our dear Lord and Saviour, and put him to ſuch grievous, painful, and ſhameful ſufferings.
3. Becauſe by our ſins we have brought a horrible defilement, and ſtain on our ſouls.
4. Becauſe we have made our ſelves liable to the wrath and curſe of God, and deſerve to be ſeparated from the Lord, and to be puniſhed among devils, and damned fiends for ever. This (in conjunction with the former) is an Evangelical motive. I confeſſe, to weep, and howl, and grieve, meerly for the wrath and puniſhment ſin has brought upon the ſoul, is ſuch a ſorrow, as Judas had his ſhare in; and the damned in Hell exceed in it. But this ſorrow does not uſe to leave the ſoul in a better diſpoſition for obedience in time to come, as godly ſorrow doth, 2 Cor. 7.10. Godly ſorrow worketh repentance unto life, And take notice by the way, this Godly ſorrow, is not a flower that growes in the Garden of nature. A hard heart is Adams Legacy: There may be a flexible nature, where there is a hard heart, that knowes not how to mourn and grieve for ſin in a right manner. Godly ſorrow is voluntary. The ſoul is active in it, prayes for ſuch a melting frame, is thankful for it, is beſt pleaſed when the heart is ſoft and tender, and deeply affected for its ſins and offences againſt God. 'Tis not ſo in worldly ſorrow; for in that we are meerly paſſive; It comes upon us without ſending for, or being bidden welcome by us.
Thirdly, Hating, and Loathing ſin. The Spirit of ſanctification works a ſecret antipathy, an irreconcileable hatred in the ſoul againſt ſin. The true penitent hates ſin, as ſin: As David ſaid, Pſal. 119.128. I hate every falſe way, True hatred is to the whole kind. When we hate ſin, as ſin, we hate all ſin. Now the reaſon why there is ſuch an univerſal hatred, in the true penitent againſt all ſin, is
1. Becauſe his judgment is altered, his mind is changed; he ſees with other eies than he did before; He ſees the evil and danger of ſin in thoſe particulars before mentioned. He ſees plainly that ſin is but like a cup of ſweet wine, that hath rank poiſon in it.
2. His heart and affections are turned against it. He hath a new heart put into him. If God ſhould offer him his choice of theſe two things, either a liberty to go on in ſin, or power, and Grace, and ſtrength againſt it, he would readily cloſe with the latter. The remembrance of ſin is bitter, and grievous to him; not ſo, the remembrance of affl…ction; he bleſſes God for afflictions, that have weaned his heart from ſin. He is ſick of ſin, weary of it, 'tis a burden to him, his heart riſes againſt it; he had rather God ſhould exerciſe him with any affliction, than give him up to a hardned courſe in ſin.
Fourthly, Confeſſion of ſin. Every true penitent is bound to make private confeſſion of his ſins to God, praying earneſtly for the pardon of thē. For
1. By this meanes the ſoul is brought into a diſlike of ſin. Confeſſion 'tis an act of mortification: 'Tis the ſpiritual vomit of the ſoul; it breeds a diſlike of the ſweet morſels of ſin, when they are thus caſt up again with loathing. Sin though ſweet in commiſſion, is bitter in remembrance, and confeſſion.
2. By a free ingenuous confeſſion of ſin, we accuſe our ſelves unto God; take ſhame to our ſ lves, judge and condemn our ſelves before him, humbly acknowledging we are worthy of all his curſes, all his judgments. Now ſelf accuſing will prevent Satans accuſing of us. He can lay no more to our charge, than we in our confeſſions are willing to charge our ſelves with: And ſelf-judging will prevent Gods judging of us, 1 Cor. 11.31. If we would judge our ſelves, we ſhould not be judged. We are not to judge others, but we may and muſt judge our ſelves.
Concerning Confeſſion of ſin take theſe Rules.
1. Confeſſe all thy particular known ſins particularly: Take thy ſelf in private, and open the caſe of thy ſoul clearly, and without guile of ſpirit before the Lord, make private confeſſion of all thy ſins unto him: not that thou canſt acquaint God with any thing he did not before. know; but that it may appear, thou thy ſelf knoweſt, and art acquainted with the plague of thine own heart, and art ſenſible of thy ſins, iniquities, and defects in obedience. And ſeeing every one is guilty of many more ſins than he can remember, though he examine his heart and life never ſo ſeriouſly: Therefore when thou haſt humbly confeſſed, and bewailed all thy particular known ſins to God, then with a general confeſſion acknowledge the reſt; namely, all thy ſecret, unknown, undiſcovered ſins; ſaying, as David, Pſal. 19.12. Lord cleanſe me from my ſecret ſins. Cleanſe me O Lord, not only from thoſe particular ſins I do remember, and humbly confeſſe before thee, but from all other ſins alſo that I am any manner of way guilty of, though I do not now remember them.
2. Remember, that 'tis not only words, and handſome expreſſions God regards in confeſſion of ſin, but there muſt be ſhame, a deep ſenſe and feeling of the evil of ſin, a heart hatred againſt ſin, a true ſorrow for all our offences againſt God, that muſt accompany our confeſſions, elſe they are no way pleaſing unto him.
3. Beſides con…eſſing unto God, there are ſome caſes, wherein confeſſion alſo unto man is requiſite; as
1. Under deep wounds of Conſcience, 'Tis requiſite then to open the true ſtate and caſe of thy ſoul to ſome Godly Miniſter, or ſome faithful, experienced Chriſtian, that ſo they may give advice and counſel, and ſuit their prayers to thy particular Caſe.
2. When ſome eminent judgment ſeizeth on any, for ſome eminent provocation. Here as Joſhuah ſaid to Achan, Joſh. 7.19. My ſon, confeſs, and give glory to God. That Gods juſtice may be cleared; for hereby God receiveth a great deal of Glory, and men a wonderful confirmation, of the care and juſtice of Providence.
3. He that by any notorious offence really ſ…andalizeth his Brother, or the Church of Chriſt, ought to be willing by a private, or publick confeſſion and ſorrow for his ſin, to declare his repentance to thoſe that are offended, who are thereupon to be reconciled to him, and in love to receive him.
Fifthly, Forſaking ſin, leaving off whatever appears to be diſpleaſing unto God. The true penitent
1. Forſakes the acting of known ſins for the preſent.
2. Reſolves against ſin for the future.
I. Forſakes all his former known ſins, ſecret ſins as well as open, profitable ſins, as well as thoſe that are not. True and ſincere obedience is univerſal, eſpecially in reſpect of the purpoſe of the heart: He that out of Conſcience of duty to God, forſakes one ſin, will for the ſame reaſon fear to offend in another; there being the ſame Divine authority, awing and binding the Conſcience in one ſin, as in another. To pick and chuſe, here to obey, there to diſpenſe with our ſelves, is a ſhrewd ſign of hypocriſie.
II. Reſolves againſt ſin. And his reſolutions come,
1. From ſolid reaſons, and not only from ſome ſudden affections.
2. Are accompanied with earneſt and fervent prayers to God. He that is ſtrong in reſolution, and weak in ſupplication is quickly foil'd.
3. Are made, not in his own ſtrength, but the ſtrength of Christ, which he humbly implores, and reſts upon.
Sixthly, Converſion, whereby the bent of the heart is turned towards God, chooſing him for its chief delight, and portion, deſiring to walk with him, and approve it ſelf unto him in ſincere obedience. A true and real penitent does not content himſelf with a meer negative holineſſe, and leaving off his former ſinful waies. 'Tis not enough for ſuch an one to be no drunkard, no ſwearer, no unclean perſon, &c. But as he hates every evil way, ſo he makes Conſcience of every known duty required of him. The Commands that require duty, are as binding to him, as thoſe that forbid ſin. There will be a viſible change in ſuch a perſon; and that
1. In reference to God: He will love God more, and delight in his waies and worſhip now, more than formerly.
2. In reference to men, He will be careful to diſcharge his relative duties: He will labour to walk exactly and righteouſly, & to obſerve a ſtrict integrity in his dealings with men. And in theſe two things he will manifeſt the reality of his converſion.
1. If he remember he has wronged any man formerly, in his goods, or eſtate, either by defrauding, or unjuſt detaining what is due to him, he will endeavour to make him reſtitution, or other ſatisfaction. He that confeſseth, and forſaketh his ſin, ſhall find mercy, Prov. 28.13. He that reſtoreth not ill gotten goods, liveth ſtill in his ſin, Reſtitution being an inſeparable fruit of true Repentance.
2. If he be at variance with any, he will deſire and ſeek reconciliation, being willing to forgive injuries done to him, and deſiring forgiveneſſe of thoſe he has any way injured.
3. In the Government of himſelf, he will endeavour to he ſober, and temperate, and watchful over his heart and waies, his words and actions. See more concerning watchfulneſſe, in the fifth Chapter.
Thus much of the nature of true Repentance. I come now to ſome Directions concerning, it.
I. Remember, Repentance (though never ſo ſerious) is not to be reſted in, as any ſatisfaction for ſin, or any cauſe of the pardon thereof (that being the act of Gods free Grace in Chriſt) yet it is of ſuch neceſſity to ſinners, that none may expect pardon without it.
'Tis neceſſary for theſe three Reaſons.
1. Becauſe God hath commanded it, and the Goſpel enjoynes it, as a condition of the new Covenant.
2. That we may taſt ſomething of the bitterneſſe of ſin, that ſo we may the more carefully avoid it for the time to come.
3. To prepare and fit us to receive pardon, to diſpoſe us into ſuch a frame, as is ſutable to ſuch a bleſſing.
4. To make us ſet a higher value on Gods pardoning Mercy, and Chriſts Merits, and Blood. How dear and precious is Chriſt to a ſoul truly humbled for ſin?
II. Conſider, As there is no ſin ſo ſmall, but it deſerves damnation, ſo there is no ſin ſo great, that it can bring damnation upon thoſe who truly repent. 'Tis not the falling into the water, drowns a man, but continuing in it, not getting out again. No ſin damnes a man, but as it is accompanied with finall impenitency and unbelief: Therefore the ſin against the Holy Ghost is unpardonable, becauſe thoſe that commit that ſin do never repent, or flie to Chriſt for pardon.
III. Look to it, that thy Repentance, and ſorrow for thy ſins, ſpring from Evangelicall Motives, (ſuch as are before mentioned,) and not meerly from ſhame or fear of Hell & wrath.
IV. Labour that thy ſorrow for ſin, may bear ſome proportion to the greatneſſe of thy ſins; Every ſmall touch of ſorrow may not be ſufficient: As ſin is the greateſt of evils, ſo our ſorrow for it ſhould be the greateſt ſorrow. Betake thy ſelf therefore to a more ſolemn mourning, and renting of heart for the great ſins of thy life, refuſing to be comforted, with any worldly comfort, till thou haſt obtained thy pardon: But remember Godly ſorrow is not alwaies to be meaſured by plenty of tears, and vehemency of expreſſions, but by the weight of it on the heart, by the deep diſpleaſure of the ſoul againſt ſin: There may be a deep, rational ſorrow for ſin, where there is no ſuch outward paſſionate expreſſions of it.
V. Content not thy ſelf with a general repentance, but know that it is thy duty to endeavour to repent of thy particular ſins particularly: Do not ſlubber over this great duty (which ſo much concerns thee) with a ſlight, formal, general repentance, as too many are apt to do. Many ſins long ago committed by thee, may ſtill lie at thy door, if not repented of. Review therefore thy life paſt. Suffer thy Conſcience to ſpeak freely to thee, and to ſet thy ſins in order before thee, and labour to be heartily humbled both for the vileneſs and depravedneſſe of thy Nature, and for all the particular actual ſins, failings, and miſcarriages which thou findeſt thy ſelf any way guilty of. Repent of all ſin that lies upon thy Conſcience.
VI. Let thy ſorrow for ſin be accompanied with a real forſaking of all known ſins, and amendment of life: Content not thy ſelf with a partial reformation.
VII. Set upon the practiſe of this great duty ſpeedily; now while thou art in health, before ſickneſſe ſurprize thee. Without repentance, no hope of pardon, or peace with God here; no hope of Glory hereafter: Now Conſider, that by repentance, the Scripture does not mean a ſudden fit of confeſſion, contrition, and promiſing amendment at laſt caſt; (when a man can live no longer in ſin, and is now afraid of Judgment) but a real change of the mind, a turning of the heart from the love of ſin to God, Take notice that hereby we do not go about to limit the Almighty, or drive any to utter, & final deſparation, but to ſhew what is mans duty, and what is Gods ordinary way o… working upon the hearts of thoſe, whom he does conve…t. For God can work a …eal gracious change upon mens hea…s at laſt. Though to defer repe… tance up…n that ground i… exceed…ng dangerous.a durable ſtate of new obedience, and a life of holy walking, which takes up ſome ſpace, length, and continuation of time, giving a ſinner thereby competent opportunity to mortifie evil diſpoſitions and habits, to break off ſinfull courſes, to ſet up the dominion of Grace within, and by an holy behaviour in his place and condition of life, to manifeſt the ſincerity of his repentance; and by a ſteddy courſe of Godlineſſe to give ſome proof of his real converſion. To put off repentance therefore to the death-bed, is exceeding dangerous, to ſay no more.
VIII. When thou haſt (through the aſſiſtance of the Spirit of God) humbled thy ſoul, and repented ſeriouſly of all thy ſins, do not reſt in thy repentance, (as was ſaid before) but go out of thy ſelf to Chriſt for thy pardon, Reſt not on this ſide Chriſt; Not thy tears, but his blood only can cleanſe thy Conſcience from all guilt. But of this more in the next Chapter.
IX. After thou haſt laboured (according to theſe directions) to revoke, reverſe, and undo again all the ſins of thy life paſt by a ſerious repentance, then be very watchful, leſt thou fall knowingly, and deliberatly into any ſin again. The true penitent allowes not himſelf in any ſinfull courſe, yet through infirmity poſſibly he may fall: Sins of infirmity are ſuch as a man is overtaken with, contrary to the purpoſe of his heart, either through ignorance, incogitancy, violence of temptation, or ſuddenneſſe of ſurprizal: which when he comes to conſider, he confeſſes, and bemoans, ſtrives, and prayes againſt, and (by Gods Grace) ordinarily gets more and more victory over. If therefore, contrary to the fixed purpoſe of thy heart, thou doſt at any time ſin; endeavour ſpeedily to recover thy ſelf by a ſerious repentance; and be more watchful over thy heart and waies for time to come.
Motives to Repentance.
1. 'Tis highly pleaſing to God, Ezek. 33.11. Say unto them, as I live ſaith the Lord God, I have no pleaſure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye from your evil waies, for why will ye die, O Houſe of Iſrael?
2. 'Tis the Doctrine Chriſt himſelf firſt preached, as we read, Mat. 4.17. From that time Jeſus began to preach, and to ſay, repent ye, for the kingdome of Heaven is at hand. And when he left the world, he declared that repentance and remiſſion of ſins ſhould be preached in his Name among all Nations, beginning at Jeruſalem, Luke 24.47.
3. The Angels in Heaven rejoyce at the repentance of a ſinner, Luke 15.10. Likewiſe I ſay unto you, there is joy in the preſence of the Angels of God over one ſinner that repenteth.
4. Conſider who are for thy repentance, and who are againſt it: God the Father, Son, and holy Ghoſt, good Angels, and glorified Saints, all good Miniſters, and ſincere Chriſtians are for it; None but the Devil and his Inſtruments are againſt it. And which of theſe two parties wilt thou encline unto?
5. Conſider, 'tis not onelyonly a Goſpel duty, but a Goſpel priviledge. The Law allowes no place for repentance: 'Tis an high favour God will pardon us upon our repentance, and Faith in his Son.
6. Conſider, All will ſooner or later commend true repentance: Be not thou one of them that will commend it, when it is too late.
7. Conſider, there is no other remedy. For, Without Repentāce tis not conſiſtent,
1. With Gods juſtice we ſhould be pardoned; though repentance does not ſatisfie his juſtice, yet ſins unrepented of, & continued in, cannot be pardoned without injuſtice.
2. With his Mercy: God is very merciful, but 'tis to penitent humbled ſinners, not obdurate, impenitent tranſgreſſours.
3. With the undertaking of Christ who came to call ſinners to repentance, & to ſeek, & ſave thoſe that were loſt in their own eies. He was exalted to be a Prince, & a Saviour, to give repentance, & remiſſion of ſins, Act. 5.31.
8. If thou doſt ſeriouſly, and in good earneſt repent of all thy ſins, it will be a great foundation of comfort to thee in time of diſtreſs. If the Devil, in time of temptation, or the hour of death, ſhall bring thy ſins to thy remembrance, and charge them upon thy Conſcience, to drive thee to deſpair; O what a comfort will it be, if thy Conſcience can then truly anſwer, though I have been guilty of ſuch and ſuch ſins, yet through the riches of Gods Grace, I have in time of my health, particularly humbled my ſoul for them, I have retracted and undone them again by a ſerious repentance? Believe it, he that has truly repented of all his ſins, and has the bent of his heart turned towards God, and is walking in a new courſe of life, a ſteady courſe of Godlineſſe; has a ſurer foundation of comfort in his own ſoul, than if an Angel ſhould come from Heaven, and tell him he ſhould be ſaved. Upon all theſe conſiderations, let me adviſe thee (begging the aſſiſtance of the Spirit of God) to ſet upon the ſpeedy practiſe of this, ſo great, ſo neceſſary, yea, ſo comfortable a duty. Let not the deceitfulneſſe of ſin, the cunning of Satan, the hope of long life, a vain preſumption on the Mercy of God, or any miſtakes, or prejudices againſt the Doctrine of repentance keep the off: but laying aſide all pretences, excuſes, demurs whatever, ſet upon it ſeriouſly, and ſpeedily, and thou wilt find thereby (through the bleſſing of God) abundance of eaſe, comfort, ſatisfaction, and ſettlement to thy Mind and Conſcience.
Pſal. 32.5. I acknowledged my ſin unto thee, and mine iniquity have I not hid, I ſaid, I will confeſſe my tranſgreſſion unto the Lord, and thou forgaveſt the iniquity of my ſin.
Prov. 28.13. He that covereth his ſins ſhall not pr…ſper: but whoſo confeſſeth and forſaketh them, ſhall have mercy.
1 John 1.8. If we ſay, that we have no ſin, we deceive our ſelves, and the truth is not in us.
V. 9. If we confeſſe our ſin, he is faithful and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſſe.
Pſal. 19.12. Who can underſtand his errours? cleanſe thou me from ſecret faults.
Pſal. 90.8. Thou haſt ſet our iniquities before thee, our ſecret ſins in the light of thy countenance.
Jam. 3.2. For in many things we offend all.
Job 13.26. For thou writeſt bitter things againſt me, and makeſt me to poſſeſſe the iniquities of my youth.
Pſal. 38.4. For mine iniquities are gone over my head, as an heavy burdē they are too heavy for me.
Job. 34.32. That whi…h I ſee not, teach thou me, if I have done iniquity, I will do no more.
Pſal. 51.1. Have mercy upon me, O God, according to thy loving kindneſſe, according unto the multitude of thy tender mercies, blot out my tranſgreſſions.
V. 2. Waſh me throughly from mine iniquity, and cleanſe me from my ſin.
V. 3. For I acknowledge my tranſgreſſions, and my ſin is ever before me.
V. 5. Behold I was ſhapen in iniquity, and in ſin did my mother conceive me.
V. 7. Purge me with hyſop, and I ſhall be clean; waſh me, and I ſhall be whiter than ſnow.
V. 9. Hide thy face from my ſins, and blot out all mine iniquities.
V. 10. Create in me a clean heart O God, and renew a right ſpirit within me.
V. 11. Caſt me not away from thy preſence, and take not thy holy Spirit from me.
V. 16. Thou deſireſt not ſacrifice, elſe would I give it: thou delighteſt not in burnt offering.
V. 17. The ſacrifices of God are a broken ſpirit, a broken and a contrite heart, O God, thou wilt not deſpiſe.
See more Scriptures concerning repentance, pag. 102.