AN ANTIDOTE FOR Troubled Souls. Or, The Fruit of Repentance. Taken out of the Word of God, and Delivered to Thomas Jones of the City of Hereford, who was many years afflicted both in body and in mind, for violating or profaning the Lords Sabbath day: And thinking this Antidote to be part of the Talon which the Lord gave him since he repent for the same, being commanded in his sleep to give an account thereof, he hath thought it requisite to publish it for the good of all penitent Sinners. Published with Licence. Rom. 8.18. I account the afflictions of this present life not worthy of the glory which shall be showed unto us. 2 Cor. 4.17. Our light affliction which is but for a moment, worketh for as a far more exceeding and eternal weight of glory. London, Printed for John Wright, at the sign of the King's head in the Old Bailie. 1646. The Fruit of REPENTANCE. Acts 2.38. Then Peter said unto them, Repent and be baptised every one of you in the Name of jesus Christ, for remission of sins, and ye shall receive the Holy Ghost. WE heard in the former verse the question of these pricked hearts, to Peter and the rest of the Apostles. Men and Brethren, What shall we do? Teaching us how much it imports every Soul to seek for the was and means to Salvation. We proceed now to the answer given from the mouth of Peter, prescribing the means of salvation in this verse now read unto you: which are two: first Repentance, than Baptism, afterwards he persuades them to the practice thereof, in the next verse. At this time only of the first means of Salvation, that is, Repentance. The Doctrine is, That he that will be saved, must repent. Men and brethren (say they) what shall we do? meaning, to be saved, as the Gaoler expresseth himself. Repent. saith Peter: as if he should say, If ye repent, ye shall be saved; but if ye will not repent, ye shall not be saved. Except ye repent, saith our Saviour, ye shall all likewise perish. Luke 13.3. The reason is, First, because we are all by nature sinners, and consequently under the eternal wrath of God, children of wrath, and there is no means to avoid Gods eternal curse and wrath, without repentance. O generations of Vipers, saith John the Baptist to the Pharisees, Mat. 3.7. Who hath forewarned you to flee from the wrath to come, bring forth therefore fruit meet for Repentance. As if he should say, You think your great holiness that was shall save you, but who hath taught you to escape the wrath of God thereby? Let me teach you, if you will escape the wrath to come, trust not to your holy religion, but see you make good your repentance. Secondly, on the condition of repentance God hath promised what Christ hath merited, that is, pardon of sin, Esa. 1.16. The Prophet exhorteth, Wash you, make you clean, put away the evil of your do, cease to do evil, learn to do well, that is, Repent: And then in the eighteenth verse he promiseth, Though your sins be as scarlet, yet they shall be as white as snow; though they be as red as crimson, yet they shall be as wool, Act. 5.13. The Apostle saith, They God of our Fathers hath exalted Christ to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins. Pardon of sin, upon repentance. So then, without repentance, there is no means possible to escape the wrath of God. Upon repentance, God hath promised pardon of all sins, even as Christ hath merited. If any might be saved without repentance, than Christ's disciples might be saved: but our Saviour tells them. Except ye repent, ye shall all likewise perish. And if any might not be saved with repentance, than those murderers of Christ would not be saved. Yet Peter saith, Repent, and ye shall be saved. Upon this string all the Prophets harped, Repent, Repent. This was John Baptists first Sermon; this was the thing that Christ did preach first, and this must be the burden of our song unto the end of the world, Luk. 24.37. It is necessary, saith our Saviour, that repentance and remission of sins be preached to all Nations. We preach nothing without repentance, yea, there is no salvation without repentance. Now it will be necessary to show what repentance is: The nature of repentance is a large thing, much hath been written of it. I will give you therefore briefly the chief part of repentance. In repentance there is the work of God, and the work of man: God's work is Regeneration a new creation, which makes a man a new creature, by taking ●way the stony heart, and giving him a heart of flesh ●n the place of it: and this is done by a twofold grace. First, Preventing grace, which pricks and breaks the heart. Herein he is a mere patient. Secondly, Subsequent grace, enabling a man to the practice of repentance. Man's work in repentance stands chief in two things, Mourning and Turning, as the Prophet Joel expresseth it, Joel 2.12. Turn to the Lord with fasting, weeping and mourning, rend your hearts, and turn to the Lord. There are the principal parts of repentance expressed. First then, in repentance there must be a mourning of the heart with godly sorrow for sin, chief because God is offended, and Christ pierced, otherwise it is not godly sorrow. This the Apostle, 2 Cor. 7.10. makes the first and chiefest whéel in the clock, or the first mover to repentance. Godly sorrow causeth repentance unto salvation, not to be repent of. If thy heart be first broken with godly sorrow, thy repentance is from the heart; else howsoever it doth appear, it is but hypocrisy, it tends to thy greater damnation. Secondly, after mourning there must be a turning, Act. 3.19. Repent and be converted. This conversion must be from sin to God. First, it must be from sin. Repent, and turn yourselves from all your transgressions, saith the Lord, Ezek. 18.3. Secondly, this turning must be to God. Repent and turn to the Lord, saith the Apostle, Act. 26.20. Now this turning or conversion must have three properties. It must be 1 Inward. 2 Outward. 3 Universal. First, it must be an inward turning, a change of the heart, Joel 2.12. with all your heart, Ezek. 18. Make you a new heart and a new spirit. This inward change must be by mortifying our concupiscence, by purging out corruption, hiding the Word in our hearts, cherishing the motions of the Spirit. Truth in the inward part, hating sin, and delighting in holiness. Secondly, it must be outward. Cast away from you all your transgressions wherewith you have transgressed, Ezek. 18 31. Thirdly, this turning must be universal, as with all the heart, so likewise from all sin: As the Prophet requireth, Ezek. 18.30.31. Turn yourselves from all your sins, and cast away all your transgressions Secondly, it must be a turning to all good works, Jam. 2.10. If a man keep the whole law, and offend in one point, he is guilty of all. Thus you see the hate of it: the Definition is this: Repentance is the work of the Spirit of God, whereby a sinner mourns for his sin, and turns to God in all holy and hearty obedience. The use is first for trial. Thou hopest to be saved, ●nd who doth not? But if thou wilt be saved, thou must repent. Art thou regenerated? Hast thou relieved the Spirit of grace? Art thou become a new ●reature? Hast thou mourned in secret with godly ●orrow for sin? Is there no sin that thou lovest or ●…lowest? Is there no sin but thou hatest, no duty but thou dost (or desirest to do)? Then thou hast repent, else no repentance, no hope of salvation. The second Use is for repro●●e and terror to all impenitent persons, who had never the grace to mourn for their sins, or turn from them to God. Do we not see that the most live in abominable sins, swearing, drunkenness, whoredom, fraud, lying, cozenage, contempt of God's word, profaning of the Sabbath, drinking iniquity, as the Axe drinks wa●er, thinking they shall never have enough? And ●ow few of these repent? If without repentance, ●o salvation: what will become of these wretches that live in open practice of abominable sins? Others ●hink themselves in a good estate, because they are not so bad as others, they are honest civil men need●ng no repentance, they know no hurt they have done, what shall they repent of? they do no man wrong, ●hey keep the Church, are good natured & bountiful. But what are all these but splendida peccata? And what is their reward but the wrath of God? Others are so pure in their own eyes, that they think themselves past repentance, so clean, as they need no repentance. But Publicans and sinners shall enter into the Kingdom of heaven as soon as they, and sooner too. And by how much the more cleaner they are in their own eyes, by so much more hateful are their hearts to God. Like Baalam they will cry, O let me die the death of the Righteous; but never, let ●e live his life. They will fast and put on mourning countenances; in time of judgement they will seem to mourn, but the oppressed feel no ease from them: when the storm is past, they are even as Ahab, more wicked than before. Some talk of repentance, but know no more than brute beasts what repentance means. Some, yea the most, in time of sickness ●alk of it: O, if they should live, than they would become new men; if they die, then surely because of ●his they must go to heaven, charity thinks the best: But if they live, with the dog they return to their ●omit, and with the swine to her former wallowing ●n the mire. Some indeed will mourn, and seem to repent and make restitution: but remember Judas, ●ll this he did, yet he hanged himself. It is either ●hame, or to quiet a brawling conscience or the praise ●f men that makes them do s●. They sorrow not for ●in, because they have grieved God: they return from ●ne sin to another, from prodigality to covetousness. ●f such repentance, which is but only a show, were ●rue repentance, than we should have many Repentants; But who can find one true Repentant in his daylight of the Gospel? But behold thou wretched sinner, the gate of hell opens for thee, God's ●urse hangs over thy head, thy life i● short, and God's ●●dgement sharp, thy conscience shall be ransacked, by thoughts and deeds laid open, thyself accursed to the pit of Hell, where thou shalt have easeless, endless, and remediless pains. If one be rewarded with that curse, if one sin deserves the curse, what will all thy cursed sins deserve? But God is merciful, and Christ died for sinners, that is my comfort, say many. Answ. Yea, but God is just likewise, merciful indeed to the Penitent, but just to the impenitent: And Christ died only for the penitent. God hath been merciful unto thee, he hath given thee means of repentance, and called thee to repentance; but if thou repent not, the mercy of God which thou hast abused, the blood of Christ which thou hast despised, and the Word which thou hast neglected, shall rise up in judgement against thee, and a thousand millions that have not grace given to them, as it hath been offered to thee, they shall rise up in judgement against thee. Therefore it is better (if thou couldst) to say, Christ did not die for thee, and God is not merciful. Know that thou treasurest up wrath against the day of wrath. And if thou dost give us the lie, Moses proviseth, Deut. 29.19. When he shall hear the words of this curse, he shall bless himself in his heart, saying, I shall have peace, though I walk according to the stubborness of mine own heart: Thus adding drunkenness to thirst, the Lord will not be merciful unto him, but the wrath of God and his jealousy shall smoke against that man, and every curse that is written in this book shall light upon him, and the Lord shall put his name out from under heaven. The third Use is, to exhort us, as we hope to be saved, to apply ourselves to the practice of repentance, to mourn with hearty sorrow for sin, to return from all sin to God, to the conscionable practice of all good works. Doth not every soul desire to escape the wrath of God? (without repentance, if it were possible.) Quest. But what shall we do to repent? Answ. It is God that works it in us. Therefore seek to him for it. Now the means that he useth in working is his Word, his Spirit, and correction. By his word he teacheth and worketh repentance in the heart. Thus Paul tells us, that his preaching was to turn the Gentiles from darkness to light The Word is a hammer to break the stony heart, it is a fire to purge out dross and corruption, of force to convert the Soul, as David saith, Psal. 19 It regenerateth, sanctifieth, and quickeneth the soul to newness of life. Whosoever then will repent, must lend 〈◊〉 diligent ear to the Word of God, and they that despise it, must never look to repent: Did men consider this, they would either give off hope of their repentance, or be more constant in hearing the Word than they be. Secondly, God's spirit is the means whereby repentance is wrougyt in the heart Repentance is the work and gift of the Spirit. Therefore while we hear God's word, we must pray, sigh, groan, and cry unto him for his Spirit, acknowledging we can do nothing of ourselves, but his Spirit must work every grace in us. Thirdly, God's corrections are an ordinary mean, not of themselves, but by the blessing of his Spirit, whereby he works repentance in the heart. Thus Manasses brought to chains, was brought to repentance: Thus the Thief crucified with our Saviour, learned to repent. Hos. 6.1. Come (say they) let us return to the Lord, he hath smitten us, he hath torn us. First therefore, if we will repent, we must be diligent in attending to the Word, and praying for his Spirit, so to make good use of corrections, to take notice of God's end, and hand in them, and learn to see the cause of them, which is our sin; That we sorrow for those sins which have brought such correction upon us. Secondly, if we will repent, we must labour for a through knowledge of our own estate, What we are of ourselves by reason of our sins, and likewise the curse of God that is due unto us. To that purpose we must examine ourselves by reason of our sins, our hearts and lives, by the law of God, and then we shall see our sins, the number of them, and the heinous nature of them. After I was instructed (saith Ephraim) that is, after I came to the knowledge of myself, I repent, not till we be brought to the sight of our miserable estate, till we be brought to this perplexity, with these pricked hearts, that we know not what to do, can our hearts repent. Thirdly, labour for faith to apprehend the promises and mercies in Christ jesus: for though Repentance & Faith grow together in time, yet in nature faith is the moving cause of repentance; Faith and confidence in God's mercy that he will receive us, is a moving cause of Repentance. Till a man believe the promises of God, and apprehend the mercies of God in Christ by faith, though he be terrified by judgement, yet he doth grow obstinate, and never humbleth himself by Repentance. Motives to persuade us to Repentance. What needs more than this? He that will be saved must repent, without repentance nothing can be expected but damnation: more particularly consider, 1. Motive. First, God's mercy and love: God is a merciful God; and that should draw our hearts to repentance, Joel 2.12. The Prophet useth this argument, Turn unto ●he Lord with all your heart, rend your hearts, and not your garments, etc. for he is a merciful and gracious God. There is mercy with thee that thou may●st be feared (saith David) as if he should say, if thou wert not a merciful God, to what end were it to repent? But seeing thou art a merciful God, it is ●o some purpose to repent: great is the mercy and ●oue of God to penitent sinners: Let the gift of his ●nly begotten Son to the cursed death of the Cross witness: Is God so merciful to us, and shall we ●ffend him still by our sin? shall we be so hard ●nd unmerciful to our own souls, to whom God hath ●éen so merciful? The second Motive is, The consideration of Christ's death and passion should move us to Repentance: Was he pierced for our sins, did he suffer the curse of God for our sins? How then should our sins that pierced him, pierce our hearts with grief? Z●ch. 12.10. As he did those. Beloded, hath Christ suffered such things for us, and shall we crucify him afresh with our sins? Shall we trample his blessed Body and Blood under feet, and contemn so great a salvation? The third Motive may be taken from the means and gracious times we enjoy. This argument Christ and john Baptist in their preaching used to move the people to Repentance. This is the time of grace and salvation, now is God's grace plentifully poured out; if these times and means will not move thee, it shall be easier for Tyre and Sydon at the day of judgement, then for thee. The fourth Motive may be taken from the consideration of the Cvils of impenitency, even in this life. First, Temporal judgement that God hath in store for the impenitent and hardhearted persons that go on in their wickedness. Rev. 2.21, 22. I gave her space to repent, and she repent not▪ What then? Behold I will cast her in a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And look thou impenitent heart for the like. This I will do (saith the Lord) Amos 4. And because I do thus unto thee, prepare thy heart to meet thy Lord, O Israel. The second evil of impenitency in this life, is either hardness of heart, or horror of conscience: For an impenitent person, when he hath much offended his conscience with long custom of sin, must needs be filled with great horror. As Cain and judas, which made them desperately cast away themselves. And if he be not thus filled with horror, yet he is possessed with great hardness of heart, which is the greatest judgement that he can have inflicted upon him in this life. And it follows in the third place, why thou after the hardness of thy impitent heart treasurest up for thyself wrath against the day of wrath. The more sin thou committest, the longer thou livest in sin and impenitency, and the more wrath dost thou treasure up for thyself. The fifth motive is taken from the benefit of Repentance in this life, first it obtains an assured pardon of all sin, which is the chiefest happiness in this life: thy sins shall be washed away by the blood of Christ. Thus saith Christ to the penitent woman that washed his feet with her tears, Thy sins are forgiven. Of the penitent Publican he saith, This man went home justified. So the penitent person ever obtains pardon and remission of all his sin, and is justified in the sight of God. The second benefit is the removal of all afflictions, Jer. 18.7, 8. I will speak suddenly against a Nation or against a Kingdom, to pluck it up and destroy it: but if this Nation shall turn from their wickedness, I will repent of the Plague I thought to bring upon them. If thou repent, God will repent of the evil. Thus Ninive found by experience. When wicked Ahab did but hypocritically humble himself before the Lord, the Lord was pleased to defer the judgement threatened. How much more when a man applies with a sincere heart to repent of his sins before God? Y●a, it will remove judgement already fallen. This the Lord promiseth, Chron. 7.4. If God hath smitten thee in thine estate, or otherwise for thy sin, yet humble thyself, and the Lord will pardon thee, and heal thoo, or at least, if he remove not thine affliction suddenly, it shall be for thy good, for he will sanctify them unto thee. Thus did God to David, when he had afflictions: which because they were scandalous, could not be easily and suddenly removed: yet, saith he, it was good for me that I have been afflicted. 3. It is a means to obtain temporal blessings▪ Joel 2. The Prophet exhorteth them to repentance, & adds in the 14. verse, who knoweth if God will return and leave a blessing behind him? The Prophet seems to make it doubtful, yet it is without all doubt, all question: and in the 18. verse he saith▪ If they repent, he will be jealous of their land, and pity his people: yea, behold I will send you Corn, Wine and Oil, and ye shall be satisfied therewith and I will make you no more a reproach among th● Heathen. So repentance is a means to obtain temporal blessings in this life for the maintenance o● our estates. Lastly, it is a means to obtain increase of grace with peace of conscience, and increase of joy and comfort. Thus Saint Peter exhorts, Repent (saith he) and then he promiseth the gift of the Holy Ghost should flow forth to them, and after grace follows peace and spiritual joy, Christ will make thee par: taker of true joy, he will dwell with the humble, and revive their spirits. The sixth Motive to persuade ●is to Repentance, may be taken from the consideration of our baptism, we have set our hands to the ●eal of baptism to bind us to the duty of repentance, therefore we are bound to it by our own seal, our own promise's and vow. Again: Repentance makes our persons & works acceptable to God, the broken & the contrite heart is acceptable to God. A broken heart (G Lord) thou wilt not despise. Another Motive may be taken from the consideration of the last judgement. Now God wisheth all men to repent, because he hath appointed a day wherein he will judge the world with righteousness saith Saint Paul. Then shall their sins be laid open. O let us bethink our selves in what estate we would be found before the great judge at the last day, whether with our sins remaining, or pardoned and forgiven. Lastly, consider the woeful estate of sinners in hell, and the blessed estate of the paitent in heaven. Let the consideration of all those things move us to turn to God by repentance, and make conscience of a new life. But some will say, repentance is a bitter thing. But he that will taste of the sweetness of salvation, must partake of the bitterness of repentance. Is repentacce a bitter thing? know then that the fruit of impenitency is more bitter. Nay, though repentance be bitter to flesh and blood, yet God having ●●fused grace into the repentant soul, it doth becomen weet unto him But some will say, it I should set myself to the practice of repentance, it will be my undoing. I should lose my gain. But tell me, what will it avail thee to win the whole world, and to lose thine own soul? Now if thou wilt believe Christ, thou shalt gain an hundred fold, Mat. 19.29. The gain that thou hast by impenitency▪ what is it but the cause of God's judgements against thee? Go too now ye impenitent wretches, weep and howl, your garments are motheaten. You treasure up riches here to increase God's vengeance hereafter. But repentance gains God's blessing in this life, and a Kingdom in the world to come. Now s●me will say, I would feign repent for my sins, but I am s●●umbred with the things of this life, that I cannot apply myself unto it. But cast of the encumbrances of this world first, and know that repentance will not hinder thee in t●y honest calling. Some other would say, I am willing to repent, but I am ●o entangled with carnal friends, that I shall displease them, and I shall have a weary life with them. But he that forsaketh not father and mother, and brother and sister, and all things else for my sake (saith our Saviour) is not worthy of me. Wilt thou despite God and Christ, and thine own soul for thy carnal friends? Repent; then God and Christ, and all the Saints and Angels will be thy friends. Now others will say, I purpose to repent, and cannot yet apply myself unto it. But when dost thou purpose to repent? Is the time in thy hand? Thou knowest not how suddenly thou shalt be cut off, therefore defer not the time o● thy repentance. Do we not see many in their youth, health, a●d wealth quickly gone? And dost not thou bid l●y make the burden heavier? increasing thy s●●●e? Is not the work harder when thou dost perform it then? In the mea●e while thou art the Devil's slave. Yet suppose thou dost intent, according to thy promise to repent in thy sickness, or in old age, thou shalt find as the burden is greater, so the task to be more hard and difficult, when sickness comes, and old age is burden enough of itself and needs not any greater. Lastly, consider, the gift of God's grace is not in thy power. Now is the day of grace now is the appointed time, and if thou wilt not now accept his grace offered unto thee, when thou callest hereafter upon him, how knowest thou if he will hear thee, seeing now thou refusest grace when it is offered thee? If ever thou meanest to repent, now is the tim●, slight not the grace of God, now it is offered unto thee. Some will say I h●ve repent already: but if thou hast, thy repentance must be perpetual and ●o●tinuall, it is not the work of a day, but o● a●ise. As long as thou breathest thou dost sin; therefore repent as oft as thou sinnest. Betake the s●lfe to a more deep search renew thy repentance daily, look back to thy former sins, and life, to thy birth and corruption, and know that the more thou repentest, the more sweet and easy will thy repentance be, and at last nothing will comfort thy soul so much as repentance. The last use is for comfort to all those that have repent indeed, they shall be saved: thou shalt lose nothing by thy repentance, thou shalt have great recompense, thy prayers shall be acceptable to God, thou shalt have peace in death, boldness in judgement, and glory in Heaven. GENERAL RULES Of a Godly Life. He's only wise, who God doth know, And doth by life his knowledge show. EVery day thou drawest nearer to thy Death, judgement and Eternity. Therefore think every day how thou mayest be able to ●and in that most strict and severe judgement, ●nd so live for ever. Look diligently to thy thought, Words, and Deeds, Every evening ●hink thou shalt die that night, Every mor●ing think thou shalt die that day. Do not defer thy conversion and good works till to Morrow; because to morrow is uncertain, but Death is certain, and hangs over thy head every day. Nothing is more contrary to Godliness than delay: If thou contem●test the inward calling of the Holy Spirit, thou shalt never attain to true conversion. Defer not thy conversion and good works till thine old age, but offer unto God the flower of thy youth It is uncertain whether the young man shall live till he be old: But it is certain that destruction is prepared for the young man that is impenitent. No age is fit for God's service than youth, which flourisheth in body and mind. For no man's sake undertake an evil cause, for it is not man, but God that shall hereafter judge thee; do not therefore prefer the favour of men before the grace of God. In the way of the Lord either we go forwards, or else we go backwards. Therefore examine the life every day, whether thou goest forwards or backwards in the study of piety; to stand in the way of the Lord, is to go back; Delight not then to stand still in the course of godliness, but study always to walk in the way of the Lord, let thy conversation be evermore courteous unto all, grievous to none, familiar with few. To God live piously, to thyself chastely, to thy neighbour justly. Show favour to thy friend, Show patience towards thy enemy, Show thy good will towards all, an● thy bounty to whoml thou art able. In thy life die daily unto thyself, and unto thy vices. So in death thou shalt ●ive unto God. FINIS.