To the Reader
God has bestowed on us great prosperity and peace with plenty of all temporal blessings that heart can wish for many years in this land.
Prosperity abused has been the occasion of many grievous sins against the first and second table, especially of atheism, neglect of God's worship, contempt of the word, profanation of the Sabbath, abuse of the sacraments, etc.
These and such like sins have long called down judgments from heaven upon us, and the rather because the preaching of the word has little prevailed to bring us to any amendment of life.
Therefore God has now begun to cause his judgments to seize upon us, especially by plague and pestilence, and that even in the very principal part of this land, by which he himself does (as Job says) whisper in our ear and preach repentance to us (Job 36:15).
Therefore it now stands us in hand, if ever, to look about us; and if we have not repented, to begin to repent; if we have in former time repented, to do it more earnestly.
If we shall harden our hearts both against his word and judgments, and put far from us the evil day, undoubtedly we must needs look for judgments far more terrible than we ever felt as yet, if not eternal destruction. Let us be advised by the old world, who made light of Noah's warning and were drowned in the flood; by Lot's sons-in-law, who took their father's counsel for mockery and were burned with fire and brimstone from heaven; by the foolish virgins, who were sleeping when they should have been furnishing their lamps, and were shut from the marriage of the Lamb (Genesis 19:14).
And to direct you somewhat in the practice of repentance, I have penned this small treatise. Use it for your benefit, and see that you be a doer of it, unless you will be a willful murderer and shed the blood of your own soul.
And whereas there have been published before in English two sermons of repentance, one by Mr. Bradford, Martyr, the other by Mr. Arthur Dent — sermons indeed which have done much good — my meaning is not to add to them or to teach any other doctrine, but only to renew and revive the memory of that which they have taught.
Neither let it trouble you that the principal divines of this age, whom in this treatise I follow, may seem to be at difference in treating of repentance. For some make it a fruit of faith containing two parts, mortification and vivification; some make faith a part of it, by dividing it into contrition, faith, new obedience. The difference is not in the substance of doctrine, but in the logical manner of handling it. And the difference of handling arises from the diverse acceptation of repentance. It is taken two ways: generally and particularly. Generally for the whole conversion of a sinner, and so it may contain contrition, faith, and new obedience under it. It is taken particularly for the renovation of the life and behavior, and so it is a fruit of faith. And this only sense do I follow in this treatise.
I have added hereto a few lines of the combat between the flesh and the spirit, because repentance and this combat are joined together, and the one is not practiced without the other, as appears by resolving Psalm 51.
Spirit: Have mercy on me, O God, according to your loving kindness.
Flesh: Indeed, but this your adultery comprehends infinite sins; therefore look for no pardon.
Spirit: According to the multitude of your compassions put away my iniquities.
Flesh: This sin has taken such deep place in you that it will be hardly pardoned.
Spirit: Wash me thoroughly from my iniquity, and cleanse me from my sin.
Flesh: Your special trespass is against man.
Spirit: Against you, against you only have I sinned, etc.
Flesh: Except this one sin, your life is blameless.
Spirit: Behold, I was born in iniquity, etc.
Indeed, the best man that is, in the practice of godliness often appears to be unlike himself; the cause is this spiritual combat. The flesh sometimes makes him wail and mourn and go drooping; presently after the spirit puts into him (as we say) the heart of courage, and makes him triumph against the flesh, the devil, the world. Moses was courageous at the Red Sea, but he failed at the waters of strife. Job first praises God, and afterward blasphemes. David is often fainting in misery, yet by and by revived. Therefore there is good cause why the consideration of repentance and the combat should go together, that no man, after he has begun to repent, might dream of ease to his flesh, as though we should go to heaven in beds of down, but rather that we might be resolved that when we begin to do anything pleasing to God, then we must look for nothing but continual molestations from our vile and wicked natures (Exodus 14:13; Numbers 20:11-12; Job 1:21; Job 3:1; Psalm 6:1; Psalm 6:8; Psalm 10:17; Psalm 41:9-11).
Written in the year 1593, the 17th of November, which is the Coronation day of our dread Sovereign Queen Elizabeth, whose reign God long continue. William Perkins.
For many years, God has blessed this land with great prosperity, peace, and an abundance of every temporal blessing the heart could wish for.
That prosperity has been abused, and it has given rise to many grievous sins against both tables of the law — especially atheism, neglect of God's worship, contempt of the word, profaning the Sabbath, abusing the sacraments, and more.
These sins and others like them have long called down judgments from heaven upon us — all the more so because the preaching of the word has had little effect in bringing us to any amendment of life.
So God has now begun to let His judgments seize upon us, especially through plague and pestilence — striking even the most important parts of this land — by which He himself, as Job says, whispers in our ear and preaches repentance to us (Job 36:15).
Therefore, now more than ever, we must look to ourselves. If we have not yet repented, we must begin. If we have repented before, we must do so more earnestly.
If we harden our hearts against both His word and His judgments, and push the day of reckoning far from our minds, we will undoubtedly face judgments far more terrible than any we have experienced — or worse, eternal destruction. Let us take warning from the generation before the flood, who ignored Noah's preaching and drowned; from Lot's sons-in-law, who laughed at his warning and were burned with fire and brimstone from heaven; and from the foolish virgins, who were sleeping when they should have been filling their lamps, and were shut out from the wedding of the Lamb (Genesis 19:14).
To give you some direction in the practice of repentance, I have written this small treatise. Use it for your benefit, and be sure to put it into practice — otherwise you will be willfully taking your own soul's life.
Two sermons on repentance have already been published in English — one by Mr. Bradford, martyr, and the other by Mr. Arthur Dent — sermons that have done much good. My purpose is not to add to them or to teach any different doctrine, but only to renew and refresh the memory of what they have already taught.
Do not be troubled if the leading theologians of this age, whom I follow in this treatise, seem to differ in how they treat repentance. Some make it a fruit of faith, containing two parts: mortification and vivification. Others make faith a part of repentance, dividing it into contrition, faith, and new obedience. The difference is not in the substance of the doctrine, but in the logical approach to it. This difference in approach arises from how the word repentance is understood. It is used in two ways: broadly and narrowly. Broadly, it refers to the whole conversion of a sinner, and in that sense it may include contrition, faith, and new obedience. Narrowly, it refers to the renewal of one's life and conduct, and in that sense it is a fruit of faith. It is this narrower sense that I follow in this treatise.
I have added a few pages on the combat between the flesh and the spirit, because repentance and this combat go together — one is never practiced without the other, as is clear from a careful reading of Psalm 51.
Spirit: Have mercy on me, O God, according to Your loving kindness.
Flesh: Indeed, but this adultery of yours contains countless sins — so expect no pardon.
Spirit: According to the multitude of Your compassions, put away my iniquities.
Flesh: This sin has taken such deep root in you that it will hardly be pardoned.
Spirit: Wash me thoroughly from my iniquity, and cleanse me from my sin.
Flesh: Your greatest offense is against another person.
Spirit: Against You, against You only have I sinned, etc.
Flesh: Except for this one sin, your life has been blameless.
Spirit: Behold, I was born in iniquity, etc.
Indeed, even the best man, in his practice of godliness, will sometimes seem unlike himself — and the cause is this spiritual combat. The flesh sometimes makes him grieve and mourn and go about in dejection. Then soon after, the spirit puts courage into him and makes him triumph over the flesh, the devil, and the world. Moses was courageous at the Red Sea, but he failed at the waters of strife. Job first praised God, and afterward spoke blasphemously. David frequently despaired in his misery, yet was quickly revived. There is therefore good reason why the consideration of repentance and the combat should go together — so that no one, after beginning to repent, imagines that life will be easy for the flesh, as though we would go to heaven on beds of ease. Rather, we should be fully resolved that when we begin to do anything pleasing to God, we will face nothing but constant trouble from our corrupt and rebellious natures (Exodus 14:13; Numbers 20:11-12; Job 1:21; Job 3:1; Psalm 6:1; Psalm 6:8; Psalm 10:17; Psalm 41:9-11).
Written in the year 1593, the 17th of November, which is the Coronation Day of our sovereign Queen Elizabeth, whose reign God long continue. William Perkins.
