There must be a change of opinion in regard to sin.
1. To one who truly repents sin looks like a very different thing form what it does to him who has not repented. Instead of looking like a thing that is desirable or fascinating, it looks the very opposite, most odious and detestable, and he is astonished at himself that he ever could have desired such a thing. Impenitent sinners may look at sin and see that it will ruin them, because God will punish them for it; but, after all, it appears in itself desirable; they love it; they roll it under their tongue. If it could end in happiness, they never would think of abandoning it. But to the other it is different; he looks at his own conduct as perfectly hateful. He looks back upon it, and exclaims, "How hateful, how detestable, how worthy of Hell, such and such a thing was in me."
2. A change of opinion of the character of sin as respects its relation to God.
Sinners do not see why God threatens sin with such terrible punishment. They love it so well themselves, that they cannot see why God should look at it in such a light as to think it worth of everlasting punishment. When they are strongly convicted, they see it differently, and so far as opinion is concerned, they see it in the same light that a Christian does, and then they only want a corresponding change of feeling to become Christians. Many a sinner sees its relation to God to be such that it deserves eternal death, but his heart does not go with his opinions. This is the case with the devils and wicked spirits in hell. Mark then a change of opinion is indispensable to true repentance, and always precedes it. The heart never goes out to God in true repentance without a previous change of opinion. There may be a change of opinion without repentance, but no genuine repentance without a change of opinion.
II. I am to show what are the works or effects of genuine repentance.
I wish to show you what are the works of true repentance, and to make it so plain to your minds, that you can know infallibly whether you have repented or not.
1. If your repentance is genuine, there is in your mind a conscious change of views and feeling in regard to sin. Of this you will be just as conscious as you ever were of a change of views and feelings on any other subject. Now, can you say this? Do you know, that on this point there has been a change in you, and that old things are done away and all things have become new.
2. Where repentance is genuine, the disposition to repeat sin is gone. If you have truly repented, you do not now love sin; you do not now abstain from it through fear, and to avoid punishment, but because you hate it. How is this with you? Do you know that your disposition to commit sin is gone? Look at the sins you used to practice when you were impenitent-- how do they appear to you? Do they look pleasant? and would you really love to practice them again if you dared? If you do, if you have the disposition to sin left, you are only convicted. Your opinions of sin may be changed, but if the love of that sin remains, as your soul lives, you are still an impenitent sinner.
3. Genuine repentance works a reformation of conduct. I take this idea to be chiefly intended in the text, where it says "Godly sorrow works repentance." Godly sorrow produces a reformation of conduct. Otherwise it is a repetition of the same idea; or saying, that repentance produces repentance. Whereas, I suppose the apostle was speaking of such a change of mind as produces a change of conduct, ending in salvation. Now, let me ask you, are you really reformed? Have you forsaken your sins? Or, are you practicing them still? If so, you are still a sinner. However you may have changed your mind, if it has not wrought a change of conduct, an actual reformation, it is not Godly repentance or such as God approves.
4. Repentance, when true and genuine, leads to confession and restitution. The thief has not repented while he keeps the money he stole. He may have conviction, but no repentance. If he had repentance, he would go and give back the money. If you have cheated any one, and do not restore what you have taken unjustly; or if you have injured any one, and do not set about rectifying the wrong you have done, as far as in you lies, you have not truly repented.
5. True repentance is a permanent change of character and conduct. The text says it is repentance unto salvation, "not to be repented of." What else does the apostle mean by that expression but this, that true repentance is a change so deep and fundamental that the man never changes back again? People often quote it as if it read, repentance that does not need to be repented of. But that is not what he says. It is not to be repented of; or, in other words, repentance that will not be repented of --so thorough, that there is no going back. The love of sin is truly abandoned. The individual who has truly repented, has so changed his views and feelings, that he will not change back again, or go back to the love of sin. Bear this in mind now, all of you, that the truly penitent sinner exercises feelings of which he never will repent. The text says it is "unto salvation." It goes right on, to the very rest of heaven. The very reason why it ends in salvation is, because it is such as will not be repented of. And here I cannot but remark, that you see why the doctrine of the Saints' Perseverance is true, and what it means. True repentance is such a thorough change of feelings, and the individual who exercises it comes so to abhor sin, that he will persevere of course, and not go and take back all his repentance and return to sin again.
