the prodigall childe that before hee asked for foode cloathes and other things which hee stood in neede of his father bestowes it vpon him and before hee could make an end of confession of his sinnes hee falles vpon his neck and embraceth and receiueth him to fauour Now there are reasons to proue that this doctrine is so Reason 1 Because it is both the name and nature of God to bee mercifull and shew pitty as the Prophet Micah affirmeth hee retayneth not his wrath for euer because mercy pleaseth him When a man is come truely to confesse his sinnes with sorrow then God must needes shew mercy to him for mercy pleaseth him A small intreaty will perswade a man to doe that which hee delighteth in and takes pleasure in the doing of it euen so God is easily drawn to shew mercy to the penitent sinner because hee delights in it and is well pleased to shew mercy Oh but how shall I know that I shall receiue mercy from him why should wee call it in question if wee bee penitent for it stands vpon his trueth and couenant to pardon the sinnes of the elect and for the certainety thereof hee hath bound himselfe by an oath to fulfill it Secondly because ouer and besides our owne prayers to obtaine his fauour and mercy we haue the prayers of Christ our mediatour to helpe vs and although the elder brother of this prodigall childe did grudge and thinke much that his father should shew subh kindnes to his yonger brother which had bin such an vnthrift yet wee haue our elder brother Iesus Christ to make continuall intercessiō vnto his Father for vs in our behalfe Now if a naturall father can shew such mercie to his childe when the elder brother speakes against him how much more shall our heauenly Father shew mercy to vs when as our elder brother is willing and speakes for vs and hee is as ready to pray for mercy for vs as our Father can bee to giue mercy to vs. Sith it is so that God is more ready to offer mercy to penitent sinners then they can bee to aske for mercy The vses serue First for confutation of the Papists Vse 1 that in their distresses and troubles will not goe to this mercifull God but vnto Saints and Angels for helpe alack they take a wrong course to forsake this pitifull God whose name is to shew mercy and whose nature is to delight in mercy and runne to a Saint this is palpable blindnesse to forsake the creatour and receiue the creature it is as if one should forsake to fetch water from the Sea where is enough and runne to a channell that is dry but if God will not shew mercy who will and if hee cannot who can shall wee finde more mercy from a Saint or Angell then from the mercifull God of whom the fatherlesse findes mercie This argues they know not Gods name for then as the Prophet saith They that know thy name will trust in thee for thou neuer failest them that seeke thee They are not perswaded of this name of God for then they would not seeke to Saints or Angels but vnto God who neuer failes any that seeke to him in truth Secondly this serues to shew a great deale of corruption in our sinfull hearts and nature for although wee goe not in our distresses and miseries to Saints or Angels yet wee seeke vnto such as either will not or else cannot helpe vs and so forsake him where wee might alwaies speede and neuer faile if wee seeke him with an honest heart indeede for he would meete vs halfeway if hee did but perceiue in vs but a true purpose to come to him One godly teare of true repentance with a faithtfull prayer vnto God is able to doe vs more good and to helpe vs out of our distresses then all outward meanes of friends money goods and such like things in all this world can doe But here is our distrust in God that wee haue more hope that wee shall speed better of our neighbours and friends in time of trouble then of God but this comes to passe because wee doe not assure our hearts that hee loues vs in Christ Iesus Ioh. 17.26 according vnto Christs prayer that hee made for all the elect for if wee did wee would more depend vppon God and lesse rely vpon men more seeke to him for helpe and lesse trust vpon outward things Thirdly it serues for instruction that wee should euery one seeke vnto God chiefely in all our distresses and troubles for to bee deliuered If one will goe to one that is able let vs goe to God and if wee would seeke to one that is willing let vs seeke vnto God for there is neither will nor power wanting in him if wee come to him in truth And if wee would haue mercy from God let vs draw neere to him with penitent and broken hearts washing our soules with godly sorrow for sinnes and then the blood of Christ shall be as water to purge vs from all our sinnes and iniquities whatsoeuer Oh but my sinnes are so many I dare not goe to him but let not that hinder thee from goeing to him for the more wee see our sinnes and the greater burden wee feele them the more bold wee may bee encouraged to goe to him for mercy for onely such are the guests which Christ inuites and cals and vnto whom in truth hee was sent and therefore hee saith Come vnto mee all that are heauy-laden and I will ease you Mathew 11.28 Fourthly sith God is ready to shew mercy to euery penitent sinner when hee comes to him and neuer casts his faults in his teeth Let this serue for imitation vnto euery one of Gods children that would bee said to bee like God let them bee easily intreated to bee reconciled when matters of differences fall out and let vs so pardon and forget the wrongs and iniuries offered vs that wee neuer vpbraide the parties in the teeth for the same Oh let vs neuer burst out with these speeches I wil forgiue him but I wil neuer forget him or I will neuer loue him againe such like speeches but this is to be far vnlike God oh but the offence that is offered mee is such a great wrong as no man could put it vp but bee it that it is so grear haue not you offered God greater wrongs and yet hee hath pardoned you and will not you forgiue him this one wrong that is done to you in truth this argues that you haue not tasted of the loue of God in Christ that cannot forgiue your brother so small a fault But if you will be like God which all his children must resemble in truth if they meane to come to heauen you must labour to remit great wrongs and small wrongs and all and euery one and neuer vpbraide them in their teeth of it but bury it in obliuion and neuer remember it and so wee shall bee like to
of Dauid and the inhabitants of Ierusalem the spirit of grace and prayers and they shall looke vpon mee Zach. 12.12 whom they haue pierced and they shall lament for him as one mourneth for his onely sonne whom c. This will make one turne to Christ when they see their sins so odious as to bee the speciall instruments to wound and kill the Lord of life and also when they doe consider that Christ gaue himselfe for them this infinite loue and mercie will mooue them to true repentance and godly sorrow It is not misery as can conuert one to God and turne one from ones sinne for then the diuels might haue bin conuerted before this time for they are in anguish and perpetuall misery and Iudas might haue repented for hee was sensible of horrour enough in his conscience but that rather did driue him from God because he could not apprehend the mercie and kindnesse of God The reasons to proue this doctrine are First because till such time one haue this perswasion one shall neuer come to Reason 1 true confession which is one part of sound repentance and one will neuer confesse ones sinnes without hope of mercie Secondly because it is vnpossible that one should pray aright without one haue this perswasion of mercie and therefore Christ sets downe this as the foundation of all true prayer Our father which art in Heauen For wee can neuer haue any comfort that our sinnes are pardoned till wee can boldly goe to him in assurance of mercie And though wee haue failed of our duties towards him yet hee will not faile of mercie to vs because hee is our Father Sith this is so that the perswasion of mercie is a speciall meanes to stirre vs vp to true and sound repentance it serues for a double reproofe of two sorts of people Vse 1 First of those impious beasts and monsters of the world that if one reproue them for their blasphemy swearing Sabboth-breaking drunkennesse filthines and such like sinnes they presently haue an answere for to cloake it and extenuate it oh but the Lord is mercifull but to whom to such as continue in this impiety no but doest thou abuse the mercie and long suffering of God that should leade thee to repentance and so thereby doest harden thy heart in impenitency and doest heape vp as a treasure vnto thy selfe wrath against the day of wrath that thus on earth adde drunkēnes to theft these abuse the name of God and it is more fearefull to abuse the Gospell then the lawe It were a sinne to breake the positiue lawe of a Prince but more if hee stampe vnder his feete the priuy seale of the Prince wherein his pardon is written thus disgracing mocking it and yet hope for mercie of him Wee would count it the part of a mad-man Such are the dealings of all such presumptuous wretches they breake the positiue lawes of the King of Heauen and earth and continue in the breach of the first and second table of the commaundements and not only so but abuse the priuie signet of God and hope for mercie notwithstanding their vngodlines but such must know that the Lord will not bee mercifull to such but contrariwise the wrath and seuerity of God For if a Father should vse all the duties of kindnes to his child and yet hee would bee very rebellious to his Father still and all because his Father is louing and kinde vnto him such a childe would be quickly censured to bee a very vngracious and wicked child how much more are such impious and in a high degree vngodly which dayly displease God blaspheme his name prophane his Sabbaths c. and all because God is mercifull and gracious But these make a contrary vse of the loue of God then the Prophet Zachary exhorts the faithfull vnto in the place before alleadged that they should looke vpon him whom they had pierced and lament but the wicked wretches looke vpon him and gnash their teeth at him and blaspheme his name and so are made impenitent Secondly it serues for reproofe of such whom God hath afflicted with many crosses and they see in themselues many sinnes and much corruption and then vpon this they sit themselues downe whyning and crying and neuer set forward one foote to goe to God for mercie and pardon of their sinnes and a remouing of the Crosse Thus they thinke there is lesse mercie in God then is in mā for if a godly parent though his childe haue played the vnthrift and rebellious childe yet if hee would come home with sorrow and humilitie and acknowledge his faults he will presently receiue him and shew him mercie and yet we cannot perswade our selues of the like successe with God Thus wee make Gods of our selues and make the mercifull God more cruell then man which is most fearefull once to thinke Can wee forgiue the faults and wrongs committed one to an other that haue but a drop of mercie in cōparison of that Ocean Sea of mercie and pitty in God and shall wee not bee fully assured wee shall haue pardon and forgiuenes of sinnes if wee come to him by repentance Let vs not dishonour God so highly to make God lesse mercifull then mortall man for man hath made no promise to remit the wrongs and iniuries offered to him but God hath bound himselfe by couenant yea by oath to pardon the sinnes and offences committed against him Againe man cannot forgiue all wrongs perfectly but hee would haue some stirrings and motions in his minde against the party but if wee had all the sinnes of Cain Saul and Iudas yet if wee could come to God with faith in his mercie and godly sorrow and repentance for our sinnes hee would receiue vs to mercie and giue vs a generall pardon of all our sinnes and seale it with the blood of the euerlasting couenant Wherefore let vs no longer looke vpon the greatnes of our sinnes but vpon the mercie of God which exceeds our sinnes nor on the greatnesse of our crosses but vpon the infinitenesse of gods compassion and kindnesse and let vs resort to him in hope of mercie The second vse serues for instruction vnto euery one that whatsoeuer our crosses bee or how many soeuer our sins bee or how great soeuer our offences be yet let vs haue a resolution to goe to God and wee shall finde mercie for wee are in this case fit subiects for his mercy to worke vpon for mercy pleaseth him he is greatly pleased to shew mercy to such Let vs conclude before hand that if we resolue to bee true vpright christians thē we may boldly call God Father if wee can perswade our selues wee are his children wee may beleeue wee shall finde mercie at his hands Wherefore let vs confesse our sins and leaue our sins and wee shall finde mercie For if a Iudge of an Assize should say to a felon or some malefactor in the Gaole If you will confesse your theft
or trespasse and resolue to become an honest man I will pardon your fault and not onely so but you shall bee made a Iustice of peace or some great man hee would vpon this promise bee moued quickly to confesse his felony and forgoe his theft now the Iudge of all the world offers vs this large promise of mercie that if a sinner will truely and from his heart confesse his sinnes and resolue to leaue them hee shall haue pardon and not onely so but hee shall bee made a King and priest vnto God the Father and this preferment wee shall come vnto if wee come vnto God in a right manner Oh but how might I doe to come to bee perswaded of mercy if I come to God First pray vnto God that hee would giue vs his holy spirit which feales vnto our hearts this perswasion of mercy as the Apostle saith Gal. 4.6 Because wee are sonnes God hath sent forth the spirit of his Sonne into our hearts which cryeth Abba Father The spirit of Christ doth worke this assurance that God is our Father and vppon this assurance wee shall bee forced to cry Abba Father and going to our best Father wee may bee sure to finde mercie Secondly wee must offer vp our soules and bodies desire in all things to serue him to keepe all his commandements then we shall receiue mercy from God as that holy man Nehemiah saith O Lord I beseech thee let thine eare hearken to the praiers of thy seruant and to the prayers of thy seruants that desire to feare thy name So that if wee can but truely desire to repent and desire to keepe all Gods commaundements and desire to bewaile all our sinnes and to striue against all corruptions and it is certaine wee shall obtaine mercy at the hand of God For if a christian parent commaund his childe to doe a thing and if hee doe it willingly and cherefully and though hee doe it not so perfectly as the parent himselfe yet hee will take it in good parte because his child endeuoured to performe it as well as hee could how much more will God our heauenly Father accept of the poore desires and endeauours of his children when hee sees in them a willing desire to doe well But if our desires bee good and true then there is a vsing of all good meanes and ordinances to accomplish the thing desired or else it is but a slouthfull desire and it may not bee called truely a desire else but a lust but if wee desire to repent and to beleeue and also vse all good meanes to repent and beleeue and be humbled because we cannot repent and beleeue as wee should the Lord will haue mercy vpon such holy desires and accept the will for the deede And so much for the second doctrine And when he was yet a great way off his father saw him and had compassion and ran c. In all these words is set downe the affection and loue of the father vpon the resolution of his sonne the sonne was but comming but the father is running hee comes slowly for mercie but the father is ready and forward to shew mercy which shews the wonderfull readinesse of God to shew mercy to a penitent sinner that comes to God for mercy From hence wee learne this doctrine Doct. 3 That God is very ready to shew mercy vnto euery penitent sinner that comes to him with a broken and humble heart That a penitent sinner can noe sooner looke for mercy from God but hee is ready to shew mercy to them That God is more ready to shew mercy then penitent sinners can bee to seeke for mercy This wee see in a naturall father to his penitent childe here now a naturall parent hath made no such promise to shew mercy to his childe but our heauenly Father hath made a promise to euery penitent sinner to shew him mercy againe a naturall parent cannot shew mercy and kindnesse to his childe without great costs and labour but our heauenly Father hee can shew mercy without any trouble or charges for it is his name to bee mercifull Now if this bee in a naturall parent that he will shew mercy though hee haue not promised yea though it bee to his great cost and paines how much more will our heauenly Father shew mercy to his children sith hee hath promised and is both able and willing with ease to doe it If this bee in man which hath but a droppe of mercy in comparison of God what may a penitent soule expect at the hands of God who is infinite in mercy and pitty to his This doctrine may very fitly bee proued by the example of Gods dealing with Dauid that when he had committed two greeuous sinnes of adultery and murder and had almost slept a twelue moneth in them in so much that the Lord is faine to send a Herald of armes to him to awaken him out of his spirituall sleepe and to helpe him out of his sinnes and to bring him to repentance but the Prophet could no sooner remember his sinnes to him but hee doth imediatly confesse his sinne and hee no sooner acknowledge and confesse his sinnes 2. Sa. 12.13 but the Prophet Nathan by the mouth of the Lord doth pronounce his pardon yea before hee did aske it the Prophet tels him the Lord hath put away thy sinne thou shalt not die This also we may see proued in that Psalme which is intituled Dauids learning wherin the Prophet confesseth when I held my tongue my bones consumed and when I roared all the day That is as long as I did dissemble and seemed to cloake and hide my faults I was plagued and tormented so that roared like an vnreasonable beast through paine then I acknowledged my sinne vnto thee neither hid I mine iniquities for I thought I will confesse against my selfe Psal 32.45 my wickednesse vnto the Lord and thou forgaue the punishment of my sinne Thus wee see hee could no sooner confesse but hee had pardon both from the guilt and punishment of his sinne and hee could no sooner seeke for mercy but hee obtained mercy at Gods hands Also the Prophet Isay shewes the mcreie of God vnto true repentant sinners where hee saith Isay 64.5 Thou diddest meete him that reioyced in thee and did iustly they remembred thee in thy waies behold thou art angry for wee haue sinned yet in them is continuance and wee shall be saued where the Prophet speakes of the Lord after the manner of men that he is ready to meete them halfe way as it were that set themselues in truth and vprightnesse to confesse their sinnes and meete him by repentance hee will meete them swiftly though they come but softly and though they come heauily yet they shall depart ioyfully And the same Prophet saith in the next chapter of the Lord before they call I will answere Isay 65.24 and whiles they speake I will heare This wee may see in
THE PENITENT SINNERS ENTERTAINEMENT Set foorth by Mr. IOHN HILL Student in Diuinitie and now Preacher of Gods Word at Dublin in IRELAND AT LONDON Printed by IOHN BEALE for IONAS MAN 1614. TO THE VVORshipfull and vertuous Gentlewomen M is TEMPERANCE CREW wife to Mr. Thomas Crew and M is Mary Blinco wife to Mr. Iohn Blinco I. H. desireth all grace and peace vnfainedly to bee multiplied c. GOdly and christian gentlewomen whom I loue in the truth 2. Ioh. 1. I hope I may speake of you as did that worthy Apostle of the elect lady who by the fruits of her piety and godlines manifested her election so you by the loue you beare towards God his ordinances and seruants doe declare euidently 1. Ioh. 3.14 your translation from death to life and by your vertuous and holie liues you demonstrate freedome from sin which are of euerlasting life I haue made bolde Christian Gentlewomen to patronize this small worke vnder your fauours in token of thankefulnes for your many fauours I haue receiued from you not doubting but small things of this nature will bee much respected and willingly receiued both in respect of your owne priuate gaine as also the profit benefit which the whole Church of God may reap gather frō it Now if you or the rest of the body of Christ shall receiue any benefit by it for the furthering of that worke of repentanee and sanctification of life giue God the glory and praise And so J humbly take my leaue commending you to the prouidence of God and the word of his grace Act. 20.32 which is able to build further and to giue you an inheritance among all them which are sanctified Steane this 20. of Aprill 1612. Yours in all christian duties to commaund IOHN HILL THE PENITENT SINNERS ENTERTAINEMENT LVKE 15.20 21 22 c. So he arose and came to his Father and when he was yet a great way off his Father saw him and had compassion and ran and fell on his necke c. IN all this parable of a godly and religious father and a stubborne and impious sonne is prefigured and set downe the vnspeakeable loue and compassion of God our heauenly father to all his children in Iesus Christ which haue beene rebellious and disobedient before their calling In these words are set down two things viz. First the duties of a penitent sinner Secondly the promotion that the penitent person comes vnto In the dueties of the penitent person there are two things to be considered First a perswasion of mercy sure confidence of obteining compassion if he did returne implied in the word Father as if he should haue said truth it is O Father as my life works haue beene toward thee I doe not deserue to be thy son as in the words following may appeare but yet neuer the lesse I am perswaded that though I haue failed of my duty towards thee yet thou wilt not faile of thy loue to me although there be no desert of mercy in me yet I know there is cōpassion for seeking for with thee and this is the first ground the penitent person laies to obtaine mercie Secondly the penitent person confesseth his sinne whereby he had offended his father for there must be a confession that as the childe is to be well perswaded of the loue of his father so hee must be ill perswaded of himselfe in respect of his sinne and therefore he saith I haue sinned against heauen and before thee that is against the God of heauen and against thee my naturall father and so I haue broken both the tables of the commandements And he confesseth also he was not worthie to be called a sonne to so godly a father or to receiue mercie that was so full of impietie making himselfe vile and base in his owne eyes that he might be highly esteemed in his Fathers eies which is the first part Now for the second part of this text which is the promotion the penitent sinner shall be exalted vnto set downe in the 22. 23. verses rendering a reason wherfore the father did thus promote him The promotion set downe is this the father seeing his riotous and vnthriftie sonne returne home with a broken and humble heart and with a resolution to become a new man and rather desiring his fathers loue then his goods he presently offers himselfe to his childe before he could aske for his needs he commaunds his seruants to bring forth such things as his penitent sonne wanted and to giue it before he did craue it for the father seeing his sonne so well clothed with humilitie and with godly remorse for his former life within he wil not reiect him though he came poore and ragged outward but cals for the best robe to couer him The comparison is taken from a King and a princelike childe whose manner was to weare robes and before the sonne could aske for apparrell which he stoode in neede of the father giues him a robe to put on for seeing he had made himselfe base in his owne eyes he would cloath him royally that hee might seeme precious in his fathers eyes And put a ring on his hand that is hee would not only giue him things for necessity but also to adorne beautifie him as the Apostle saith vpon our vncomely parts he will put more comelinesse on And shooes on his feete And whereas he came barefooted to his father he commaunds shooes to be put on his feete to keepe and preserue them from thornes and stones that might annoy hurt thē And bring the fatte calfe c And whereas he came with a languishing stomacke for want of meate for before he had beene feeding amongst swine now he will refresh him with a tender calfe with pleasant and comfortable meate And let vs eat be merie Here is cause of mirth reioycing on both sides First on the fathers side that had lost an vntowardly sonne and now had found an obedient sonne that went from him dead in his sinnes and returned quickned vnto the life of grace that departed impenitent and returned humbled in all which there was cause of mirth and this cause the father renders himselfe to his eldest sonne for my sonne was dead and is now aliue he was lost but is now found c. Secondly there was cause of reioycing in the sonne because he went from his father a dead man and now he comes to his father a liuing man he went from him stubborne proude disobedient he returnes meeke penitent and obedient in truth he departed from him a childe of Belia◠and returnes to him the childe of God in all which there was great cause of ioy on both sides And so much for the somme and order of these words The drift of the parable is that if a godly father had a stubborne and vngodly sonne that had departed from him and spent his portion amongst ryotous and lewd companions yet if
the father should see his sonne come home in that manner as is before alleadged hee would receiue him againe nay he ought in truth to entertaine him into his fauour againe with ioy passing by all his stubborne and disobedient behauiours remitting all his faults and receiue him as his childe againe notwithstanding all his offences Application Then the application of this Parable is that if the people of God haue beene Apostates reuolters rebels and disobedient vnto God yet if they would from a plaine and an honest heart returne to God by true and sound repentance confessing their sinnes with godly sorrow iudging themselues not worthy of mercy then wil the Lord command his ministers 〈◊〉 put on the rich robe of Christ his righteousnesse and they shall be adorned with the graces and gifts of his spirit and shod with the gospell of peace and giue them the flesh and blood of his sonne and the comfort and ioy of the spirit and shal haue communion with God in Christ Iesus and this will God bestow vpon euery penitent sinner For if a naturall parent can shew so much mercie to so vngracious and impious a childe when hee humbles himselfe vnto him that hath but a drop of mercie in comparison of the Ocean and Sea of mercie which is in God how much more will God shew mercie vnto such penitent and humble sinners that with sence and feeling of their sinnes and wants can come to God for mercie And so much for the explication and application of the words And the sonne said vnto him father c. that is the penitent childe said vnto his naturall father But before we come to gather any doctrine from the very words of the text there ariseth a doctrine frō the dependance of the words in the 17 and 18 verses for when he came to himselfe and was his owne man and was awakened out of his spirituall frenzie then he considered what he might doe and begins with this resolution I will goe to my father and say c. he begins to loath that course of life and now doth put that in practise which before he did but purpose and put that in deede which before he had but thought in minde From hence ariseth naturally this doctrine Doctrine That where there is true repentance there is not onely good purposes in the heart That resolution in heart and action in life must goe together but also good endeauors and actions in the life not onely thinke and say well but also practise and doe well This we may see verie fitly proued vnto vs in the examples of Ruth and Orpah both of them purposed a like for both protested to companie with Naomie to her owne countrie to serue the God of heauen but Orpah hearing the reasons against that her purpose returned backe to serue their idols Ruth 1. but Ruth hauing beene grounded by true repentance to the loue of true religion held on her resolution although her Mother in law did bring her sisters example as an argument to perswade her to returne also but she replies against her Mothers speeches saying intreate mee not to returne for whether thou goest I will goe and where thou dwellest I will dwell thy people shall bee my people and thy God my God And what made Ruth so good of her word in this respect because she was come to her selfe and true repentance which made her thus purpose and performe The like we see in Paul when he came to repentance he resolued to leaue his blasphemie and persecuting of the Saints of God and so did he was as good in action as he was in purpose and affection This doctrine being so may also be farther confirmed by reasons drawne from the holy scriptures of God First because whosoeuer comes to true repentance will haue stronger reasons Reason 1 to doe well then to doe ill and better arguments for godlinesse then he can for sinne and wickednesse as here we see this prodigall childe had and so the Church in Hosea Hos 2.7 when the Lord met with them by his iudgements and stopped the way of inioying their outward blessings in that abundance which they had before time enioyed and all because they did attribute their plentie to their idols but in their penurie and want they haue better reasons and say I will goe and returne to my first husband that is to Christ for at that time I was better then now as also in the fourteenth chapter when they come to repentance for their idolatrie Hos 14.4 they say neither will we say any more to the worke of our hands ye are our gods for in thee the fatherlesse finde mercie as if they should haue said we will not be so ignorant and sottish any longer to thinke that an Idoll or carued peece of wood can pittie vs or shew vs any compassion for they are but our creatures and therefore it argues that they should rather kneele and bow to vs then we to them thus we see their iudgements are better informed when they came to repentance then they were before for repentance is a change of the minde as it signifies Secondly looke what reasons men haue to purpose well the same reasons they haue to hold out well the same arguments which worke good affections in ones heart will also hold out to bring foorth good actions in the life as heere the prodigall childe Thirdly where true repentance is there will be also godly sorrow for it causeth repentance 2. Cor. 7.10 as the Apostle saith and where godly sorrow begins these effects will follow First a holy care to leaue euill and to practise that which is good Secondly a clearing of ones selfe from ones sin Thirdly it will worke an indignation and a holy anger against ones sin Fourthly a godly feare to commit sin the time euer after Fifthly a desire to serue God more to haue a greater measure of grace to please him better Sixthly a godly zeale of gods glorie and after the spirituall meanes of ones saluation And Lastly a holy reuenge vpon ones owne selfe for the sinnes whereby wee haue dishonoured God and these are the effects of true repentance And to this effect doth the Apostle Iames speake Cleanse your handes ye sinners Iam. 9.8 and purge your hearts yee double minded But they might obiect How shall we come to this purging and clensing of both inside and outside He answers them in these words following suffer afflictions and sorrow yee and weepe let your laughter be turned into mourning your ioy into heauinesse as if he should haue said if you wil purge your heart from sin and part the sin from the soule you must come to godly sorrow for your sins for the nature of sin is such that it is like a little childe it will tarrie longest there where it is most made of so if we will loue and make much of sinne we shall haue his company but if
of polluted lippes and I dwell in the midst of people of polluted lippes Where God appeares vnto the Prophet and his maiesty being so perfect that it reflects vpon him whereby hee perceiues the more his owne vilenesse and pollution yea euen in his best parte as his lippes which had deliuered the message of God very faithfully So in truth when wee come to see the multitude of our sinnes and the hainousenes thereof wee shall bee made quickly low enough and bee forced to cry out with the prodigall childe I am not worthy to bee called thy sonne Sith it is so that true repentance makes vs see our owne vnworthines Vse 1 It serues first for reproofe of such persons which stand vpon theire owne worthines and goodnes they will say they hope they are in as good a case as the best of them all that mourne and confesse and keepe such a doe about repentance they stand vpon it that they deserue to be reckoned both with God and man as well as the best of them that go to sermons and they liue as wel as the best of them all and such speeches they are full of But these speeches argue that they haue not repented but are as yet vnder the power of sinne and in the ready way to damnation for all these are but pharisaicall conceipts for hee cryed out hee was not like other men extortioners vniust adulterers or euen as this publican c. but I doe this and this and thus boasting himselfe of his owne goodnes he shewed himselfe a most cursed person but the poore publican stood not vpon his owne worthines but runnes vnto God for mercy and hee is so ashamed that he could not look vp his eies to Heauen but smote his breast saying O Lord bee mercifull vnto mee a sinner I tell you this man departed to his house iustified rather then the other Thus wee see the estate of these boasters that stand vpon theire owne goodnesse and worthinesse whereas a poore sinner that feeles his sinne doth wonder at the goodnesse of God that should saue such a vile wretch as himselfe so far is hee from boasting in himselfe that he glorieth in God alone Secondly it serues for consolation vnto such which in truth can finde their sins out and thereby can perceiue their owne vnworthines they consider what they were before their calling and what they are since they see what originall sin hath brought vpon them blindnes darknes deadnes hardnes of heart in briefe a little diuell incarnate which makes the pore sinners to cry out that they are not worthy of the least of Gods mercies they cry out shame and confusion belongs to them and with the Church it is the Lords mercy wee are not confounded c. These may comfort themselues for it is a good argument that they haue repented and that they haue put on a great part of their wedding garment for this is a great part of a christians worthines to see his owne vnworthines and it is certaine if wee can bee base in our owne eies wee shall bee precious in Gods eies and those which see how vile sinne hath made them shall bee made excellent in the righteousnes of Christ These guests are the welcome guests vnto the Sacrament of the Lords supper for these are inuited Come vnto mee all that are heauy laden and I will ease you And so much in breife for the handling of this doctrine Then the father said vnto his seruants bring forth the best c. Now the father is so glad of the returne of his wandering childe that hee presently receiues him to fauour and hauing his fauours hee hath all his wants supplied From hence wee learne this doctrine Doct. 7 That when wee haue the fauour of God wee shall haue euery thing wee stand in neede of Nothing shall be wanting when wee haue Gods fauour Loue is bountifull and liberall cheifly in God This Dauid knew to bee the fountaine of all good when hee heard them cry out Who will shew vs any good but hee cries Psal 4 6.7 Lord lift vp the light of thy countenance vpon vs. Thou hast giuen me more ioy of heart then they haue had when their wheate and wine did abound Hee had more good by Gods fauour and countenance then the worldlings could haue in their greatest plenty of outward things This made the Church in captiuity bee so earnest in this petition that she repeats it thrice noting thereby the excellency of it Restore vs againe O God of hoasts Psal 80 and cause thy face to shine vpon vs and wee shall bee saued So that if God would looke vpō them with a gracious countenāce they should quickly haue a riddance of their miseries And this the Lord himselfe prescribes as a notable meanes to bring prosperity to soule body state c. 2. Chron 7.14 If my people vpon whom my name is called vpon doe humble themselues pray and seeke my face and turne from their wicked waies then will I heare in Heauen and bee mercifull to their sinne and will heale their land When they performe these duties as among the rest to get and obtaine my fauour then will I shew these mercies I will heare as a mercifull and heauenly Father to deliuer them from their troubles and bring them such comforts as they stand in neede of Vse 1 Sith it is so that Gods fauour will make supply of all such things as wee neede it serues to teach vs if wee would bee furnished throughly with all good things for our soules and bodies for this life and a better then let vs labour to get peace with God and to seeke his fauour before all things for it giues true interest to all things and it will bring all needefull things If a man haue the fauour but of an earthly Prince what outward thing can hee want If pore hee can make him rich if base yet hee will make him honorable if in debt hee will discharge it If this bee in a mortall man to him that hee doth fauour what may wee expect from the fauour of the King of Kings In his fauour there must needs bee life and prosperity If the fauor but of an heathenish King could promote Mordecai to such an outward honour and dignity from so base and deiected estate that hee must haue a royall robe and apparrell to bee cloathed withall a gallant steede and horse to bee mounted vpon and a crowne of gold vpon his head and no base personage to bring all these presents to Mordecai but by the hand of one of the Kings most noble Princes what shall wee haue wee may conclude that God doth fauour when Mordecai shall haue so much when an earthly King doth meane to honour It is certaine the King of Heauen will bee far more liberall and bountifull to his fauourites then an earthly Prince can possible bee for hee will put vpon them the royall robe of Christs righteousnes which is
wretched creature to come to the feast of God that before was eating with swine hee now comes to feast with God the whole Trinity before to feede vpon swinish meate and now to eate no worse then the body and blood of Christ by faith in the Sacrament and to afford vs these benefits First thereby to bee purged from our sinnes through the blood of Iesus Christ And secondly to receiue strength and increase of graces as faith repentance loue and other sauing graces more And not only spirituall gifts but also temporall for body state name and euery thing that is needefull for vs in euery point according to the couenant which the Lord hath made in Ezechiel 36.25 c. And if wee can come to the Sacrament with true feeling and seeing the want of grace and also being pained with carrying such a loade of sinne wee may bee assured to bee disburdened of the one and our want supplied in the other and so wee shall bee made fit guests for the Lords supper Vse 1 Sith it is so that whoso euer doth come to God with true repentance and resolution to cleaue fast vnto him shall haue as much as hee stands in neede of it serues for encouragement to poore penitent sinners that haue committed many and great sinnes that they should come to God and make their mone vnto him that hee would vouchsafe to pardone all their sinnes and giue them such graces whereby they may be assured of his fauour for certainely if wee come with repentance and resolue to become new men and to sticke close vnto him wee may expect to receiue at his hands euery thing which wee stand in neede of Others must bee intreated before they wil doe any thing but God will giue before wee aske yea hee will meete a penitent sinner halfe way if they will but looke towards him hee will runne towards them with mercy Oh but I neuer looke to liue in credit againe and to haue a merry day my miseries are so many indeede if you purpose to keepe your sinnes you must bee sure to keepe your sorrowes but if you will come to true repentance and seeke vnto God he can and will supplie all your wants and whatsoeuer crosses and losses you haue sustained hee is able to make vp your broken estate heale your name and set you in as great prosperity againe as euer you inioied for he makes poore makes rich and prosperity comes from him and he giues to all and hits none in the teeth God hath in his wardrobe all kindes of apparrell ready made if wee seeke vnto him And there is no soule so thirsty after the graces of God but if wee come in humility to him he will giue thē the sweete graces of his spirit to quench them wherefore let vs put out all carnall doubts and worldly cares and set our selues to performe our duties and wee vndoubtedly be perswaded to finde his mercies For hee that bids vs forgiue our bretheren seauenty times seauen times if they seeke vnto vs much more will God forgiue vs all our sinnes whatsoeuer bee they neuer so many nor neuer so great if wee seeke vnto him by true repentance and acknowledgment of them with griefe and sorrow If hee would seeke Paul when hee was going to Damascus to persecute the members of Christ and shew him mercy how much more will hee shew compassion to such which now haue desisted from persecuting of the Sains and committing of other sinnes and labour to seeke God by true repentance and a full resolution to serue him in truth And to conclude if God would call for Adam when hee ranne from from him to hide himselfe and all to giue him the pardon of his sinne which hee vnhappily had committed how much more will hee giue all things vnto them both temporall and spirituall which with an honest heart seeke vnto him by true repentance and godly sorrow for their sinnes for if hee bee so ready to shew mercie to such which neuer seeeke for it hee will bee more ready to giue mercy to such as in truth performe this doctrine The time being past let vs here make an end for this time FINIS