THE PENITENT SINNERS ENTERTAINMENT.  
Set forth by Mr. JOHN HILL, Student in Divinity, and now Preacher of God's Word at Dublin in IRELAND.  
AT LONDON Printed by JOHN BEALE, for Jonas man.. 1614   

TO THE Worshipful and virtuous Gentlewomen M is. TEMPERANCE CREW, wife to Mr. Thomas Crew, and M is. Marry Blinco, wife to Mr. john Blinco, I. H. desireth all grace and peace unfeignedly to be multiplied: etc.  
GOdly, and christian gentlewomen, whom I love in the truth, 
2. joh. 1.  I hope I may speak of you as did that worthy Apostle of the elect lady, who by the fruits of her piety and godliness, manifested her election: so you by the love you bear towards God, his ordinances, and servants, do declare evidently, 
1. joh. 3.14  your translation from death to life, and by your virtuous and holy lives, you demonstrate freedom from sin, which are of everlasting life. I have made bold (Christian Gentlewomen) to patronize this small work under your favours, in token of thankfulness, for your many favours I have received from you; not doubting but small things of this nature, will be much respected, and willingly received; both in respect of your own private gain, as also the profit & benefit, which the whole Church of God may reap & gather from it. Now if you, or the rest of the body of Christ shall receive any benefit by it, for the furthering of that work of repentance, and sanctification of life, give God the glory and praise.  
And so I humbly take my leave, commending you to the providence of God, and the word of his grace, 
Act. 20.32.  which is able to build further, and to give you an inheritance among all them which are sanctified.  
Steane this 20. of April 1612. Yours in all christian duties to command JOHN HILL.   

THE PENITENT SINNERS ENTERTAINMENT.  LUKE 15.20, 21, 22, etc. 
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 neck, etc.  
IN all this parable of a godly and religious father, and a stubborn and impious son, is prefigured and set down, the unspeakable love and compassion of God our heavenly father to all his children in jesus Christ, which have been 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 unto.    
In the duties of the penitent person, there are two things to be considered.  
First, a persuasion of mercy, & sure confidence of obtaining compassion, if he did return, implied in the word (Father) as if he should have said; truth it is O Father, as my life & works have been toward thee, I do not deserve to be thy son (as in the words following may appear) but yet never the less, I am persuaded, that though I have failed of my duty towards thee, yet thou wilt not fail of thy love to me: & although there be no desert of mercy in me, yet I know there is compassion for seeking for with thee: and this is the first ground the penitent person lays, to obtain mercy.  
Secondly, the penitent person confesseth his sin, whereby he had offended his father, for there must be a confession, that as the child is to be well persuaded of the love of his father, so he must be ill persuaded of himself, in respect of his sin, and therefore he saith, I have sinned against heaven and before thee: that is, against the God of heaven, and against thee my natural father, and so I have broken both the tables of the commandments.  
And he confesseth also, he was not worthy to be called a son to so godly a father, or to receive mercy that was so full of impiety, making himself vile and base in his own eyes, that he might be highly esteemed in his Father's eyes: which is the first part.  
Now for the second part of this text, which is the promotion the penitent sinner shall be exalted unto; set down in the 22. & 23. verses, rendering a reason wherefore the father did thus promote him.  
The promotion set down is this; the father seeing his riotous and unthrifty son return home, with a broken and humble heart, and with a resolution to become a new man, and rather desiring his father's love then his goods, he presently offers himself to his child, & before he could ask for his needs, he commands his servants to bring forth such things as his penitent son wanted, and to give it before he did crave it, for the father seeing his son so well clothed with humility and with godly remorse for his former life within, he will not reject him, though he came poor and ragged outward, but calls for the best rob to cover him.  
The comparison is taken from a King and a princelike child, whose manner was to wear robes, and before the son could ask for apparel which he stood in need of, the father gives him a rob to put on: for seeing he had made himself base in his own eyes, he would  him royally that he might seem precious in his father's eyes.  
And put a ring on his hand: that is, he would not only give him things for necessity, but also to adorn & beautify him, & as the Apostle saith, upon our uncomely parts he will put more comeliness on.  
And shoes on his feet] And whereas he came barefooted to his father, he commands shoes to be put on his feet, to keep and preserve them from thorns and stones that might annoy & hurt them.  
And bring the fat calf etc.] And whereas he came with a languishing stomach for want of meat (for before he had been feeding amongst swine) now he will refresh him with a tender calf; with pleasant and comfortable meat.  
And let us eat & be merry.] Here is cause of mirth & rejoicing on both sides; First on the father's side, that had lost an untowardly son, and now had found an obedient son, that went from him dead in his sins, and returned quickened unto the life of grace, that departed impenitent, and returned humbled; in all which there was cause of mirth, and this cause the father renders himself to his eldest son; for my son was dead and is now alive, he was lost, but is now found, etc. Secondly there was cause of rejoicing in the son, because he went from his father a dead man, and now he comes to his father a living man: he went from him stubborn, proud, disobedient, he returns meek, penitent, and obedient; in truth he departed from him a child of Belia● and returns to him the child of God; in all which, there was great cause of joy 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 stubborn and ungodly son that had departed from him; and spent his portion amongst riotous and lewd companions, yet if the father should see his son come home in that manner as is before alleged, he would receive him again, nay he ought (in truth) to entertain him into his favour again with joy, passing by all his stubborn and disobedient behaviours, remitting all his faults, and receive him as his child again, notwithstanding all his offences.  

Application.  Then the application of this Parable is, that if the people of God have been Apostates, revolters, rebels, and disobedient unto God, yet if they would from a plain and an honest heart, return to God by true and sound repentance, confessing their sins with godly sorrow, & judging themselves not worthy of mercy; then will the Lord, command his ministers 〈◊〉 put on the rich rob of Christ his righteousness; and they shall be adorned with the graces and gifts of his spirit, and shod with the gospel of peace, and give them the flesh and blood of his son, and the comfort and joy of the spirit, and shall have communion with God in Christ jesus, and this will God bestow upon every penitent sinner. For if a natural parent can show so much mercy to so ungracious and impious a child when he humbles himself unto him, that hath but a drop of mercy, in comparison of the Ocean and Sea of mercy which is in God, how much more will God show mercy unto such penitent and humble sinners, that with sense and feeling of their sins and wants can come to God for mercy? And so much for the explication and application of the words.  
And the son said unto him father, etc.] that is, the penitent child said unto his natural father. But before we come to gather any doctrine from the very words of the text; there ariseth a doctrine from the dependence of the words, in the 17 and 18 verses; for when he came to himself and was his own man, and was awakened out of his spiritual frenzy, than he considered what he might do; and gins with this resolution; I will go to my father and say, etc.] he gins to loathe that course of life, and now doth put that in practice, which before he did but purpose; and put that in deed, which before he had but thought in mind. From hence ariseth naturally this doctrine.  
Doctrine. That where there is true repentance, there is not only good purposes in the heart, 
That resolution in heart and action in life must go together.  but also good endeavours and actions in the life, not only think and say well, but also practise and do well. This we may see very fitly proved unto us, in the examples of Ruth and Orpah, both of them purposed a like, for both protested to company with Naomie to her own country, to serve the God of heaven; but Orpah hearing the reasons against that her purpose, returned back to serve their idols: 
Ruth. 1.  but Ruth having been grounded by true repentance, to the love of true religion held on her resolution, although her Mother in law did bring her sister's example as an argument to persuade her to return also, but she replies against her Mother's speeches, saying, entreat me not to return, for whether thou goest I will go, and where thou dwellest I will dwell, thy people shall be my people, and thy God my God. And what made Ruth so good of her word in this respect, because she was come to herself, and true repentance, which made her thus purpose and perform.  
The like we see in Paul when he came to repentance, he resolved to leave his blasphemy 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 drawn from the holy scriptures of God.  
First, because whosoever comes to true repentance, will have stronger reasons Reason 1 to do well then to do ill, and better arguments for godliness, than he can for sin and wickedness; as here we see this prodigal child had; and so the Church in Hosea, 
Hos. 2.7.  when the Lord met with them by his judgements and stopped the way, of enjoying their outward blessings in that abundance which they had before time enjoyed, and all because they did attribute their plenty to their idols, but in their penury and want they have better reasons; and say, I will go and return to my first husband (that is to Christ) for at that time I was better than now: as also in the fourteenth chapter, when they come to repentance for their idolatry, 
Hos. 14.4.  they say; neither will we say any more to the work of our hands, ye are our gods, for in thee the fatherless find mercy; as if they should have said, we will not be so ignorant and sottish any longer, to think that an Idol or carved piece of wood can pity us or show us any compassion, for they are but our creatures, and therefore it argues that they should rather kneel and bow to us, than we to them; thus we see their judgements are better informed when they came to repentance, than they were before, for repentance is a change of the mind, as it signifies.  
Secondly, look what reasons men have to purpose well, the same reasons they have to hold out well; the same arguments which work good affections in one's heart, will also hold out to bring forth good actions in the life, as here the prodigal child.  
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 gins, these effects will follow. First, a holy care to leave evil, and to practise that which is good. Secondly, a clearing of one's self from one's sin. Thirdly, it will work an indignation and a holy anger against ones sin. Fourthly, a godly fear to commit sin the time ever after. Fifthly, a desire to serve God more, & to have a greater measure of grace to please him better. Sixthly, a godly zeal of god's glory, and after the spiritual means of one's salvation. And Lastly, a holy revenge upon ones own self, for the sins whereby we have dishonoured God: and these are the effects of true repentance. And to this effect doth the Apostle james speak, Cleanse your hands ye sinners, 
jam. 9.8.  and purge your hearts ye double minded But they might object; How shall we come to this purging and cleansing of both inside and outside? He answers them in these words following; suffer afflictions, and sorrow ye and weep, let your laughter be turned into mourning, & your joy into heaviness; as if he should have said, if you will purge your heart from sin, and part the sin from the soul, you must come to godly sorrow for your sins: for the nature of sin is such, that it is like a little child, it will tarry longest there where it is most made of, so if we will love and make much of sin we shall have his company, but if we will labour to afflict our souls for our sins and sorrow for it, we shall quickly be rid of it.  
Use 1 Sith it is so, that they that have truly repent, will not only have good purposes and motions, but also good endeavours and good actions, It serves, first for reproof of such persons as would have God's children to think that they have repent, because they purpose to leave their sins: they will say, they have a purpose to forsake their covetousness, to leave their swearing, Sabbath breaking, their drunkenness and such like sins, and will proceed no further: but ask them wherefore you would have us conceive so well of you that you have repent? because we purpose well; It is true, good motions are to be respected, but if they do not bring forth good actions, they are no better than quaulmes and passions that may be in very wicked men and hypocrites: for if there be good desires in the heart, there will follow certainly good endeavours and actions in the whole man. Saul in a passion would confess to David, O my son David, thou art more righteous than I; and why did he presently fall to persecute David again? was it not because the spirit of God never convinced his conscience of the sin, and he never came to godly sorrow for the same, and therefore these were but passions, which died before they brought forth good actions? judas also could come to this, I have sinned in betraying innocent blood: so far he went well: but he could not come to repentance to crave pardon, for had he repent he might have been pardoned, and if he could have believed he should have been saved, but doing neither, he was damned. Such passions and quaulmes had they, which in all the haste, would go and build upon Christ: they did not consider beforehand what charges it would amount unto, and whether they were able to undertake so great a building, 
Luk. 14.28.29.  and therefore having begun, they could not proceed, but left off and were not able to finish it; So many have sudden flashings and passions come into their minds, to do good things, but not considering the danger nor charges that one must be at, if they purpose to build upon Christ, they let their suit fall, and their purposes are quickly extinct and quenched before they come forth to action. But these passions the Prophet Hosea compares to the morning dew. 
Hos. 6.9.  O Ephraim what shall I do unto thee, O judah how shall I entreat thee? for your goodness is like the morning cloud, and as the Morning dew it goeth away: that is, as soon as the sun ariseth and shows forth his beams of light, it licks up the dew upon the grass; so soon passeth your goodness, and it is of no continuance. Of such a nature are all these passions and sudden quaulmes that many may have, and yet be very sinful and wicked: many have these flashings when they come to the Sacrament, and will have these purposes to leave their covetousness, their swearing, Sabbath breaking, and all their known and notorious sins; and they will also purpose to pray more, frequent the exercises of religion more, and they will amend many disorders which are amiss (if it might be all remedied with thoughts and purposes) but after the Sacrament they are as profane and sinful as ever they were before, and are never a whit the better in practice and conversation. Oh before they go to the Sacrament they will purpose to make satisfaction to such whom they have wronged, and to live as friends with them which in times past they have much grieved; but let the Sacrament be past, there is no more hearing of satisfaction, nor acknowledgement of injuries and wrongs offered; yet we shall have these unconstant men persuade themselves they have repent, & would have others so to think and reckon of them: but such must know that they have not yet repent, till these motions and purposes conceived, bring forth good actions in life to be practised.  
Secondly, it serves for instruction, that seeing true repentance stands in resolving and doing, therefore if ever we will have any sound comfort to our souls and consciences, whensoever the spirit of God hath put into our hearts good motions and good affections, let us follow them hard to bring them to perfection, and then we shall be blessed in the work (as the Apostle james speaketh:) let us labour to do that which Barnabas exhorts the faithful brethren at Antiochia; That with purpose of heart, they should continue in the Lord. So let us with all purpose of heart resolve to leave our sins, and to practise holy and good duties: let us be like unto this prodigal child, which did purpose and practise, and so we shall have a good testimony to our hearts that we have repent.  
Oh but, I can no sooner have a good motion come into my heart, but Satan is ready to steal it out, and mine own corruption to extinguish it, before I can bring it forth to action? but labour to put in practise these rules which by God's grace may help thee, to cherish good motions & further them, that they come out to practise in thy life and conversation.  
First, if we would have our good desires to come to good deeds, we must labour to come to sound and thorough sorrow of heart for sins past; and let us pluck the roots of sin up by the weeding hook of godly sorrow, and then we shall bring forth good actions; and therefore the Apostle james in the place before alleged, exhorts his hearers to purge their hearts by godly sorrow, for it will break the cords of sin, and kill it by degrees. And to the intent that we may sorrow for sin, let us be frequent in meditating of what sin would have done to us, namely have killed us, (for the wages of sin is death) and exposed us to the everlasting wrath of God. Also consider, that our sins killed jesus Christ the Lord of life, they were the murderers and betrayers of this just one. And whatsoever woe or misery hath or can befall us in this present life, is the effect of these our sins. Thus seriously pondering of these things, it will procure godly sorrow for sin, which godly sorrow will produce good actions from good motions.  
Secondly, we must bring good reasons and arguments against our corruptions, and Satan's temptations, for if we fall out with the devil, and we have not better arguments to stand for good duties, than he hath against them, we shall not be able to hold out. For if Saul could have had good arguments and reasons when he pursued and fought against David, if he could have considered, surely in fight against David, I fight against my best friend, and my faithfullest subject, yea in so doing I shall fight against God, and mine own salvation etc. then he would never have followed him with such a deadly malice. job that faithful servant of God, he had good reasons to keep him from sin, as appeareth, I have made a covenant with mine eyes, 
job 31.1, 2, 3.  why should I think on a maid, and what portion should I have of God from above, and what inheritance from the almighty from on high? is there not destruction to the wicked, and strange punishment to the workers of iniquity? Why doth job be so diligent in watching over his senses lest he should offend? His reason is, if he should not have regard to them, he knew that the Lord would not regard him: and if he should have let lose his eyes to behold wantonness, he knew he should quickly lose the favour of God, and letting his eyes take their liberty, he should suddenly have tasted some misery: for he knew there were strange punishments for the workers of iniquity. Oh but who takes notice of ones thoughts and looks? I may let my eyes to take their liberty, and no man can perceive it; nay, but job makes answer, Doth not God behold my ways and tell all my steps? And although man cannot take notice of my lustful heart and eyes, yet the alseeing God doth behold it, and considers my steps. Which made him not so much as wrong his poorest servant he kept: for saith he, If I did contemn the judgement of my servant, and of my maid, when they did contend with me, 
13.19 ver.  what then shall I do when God standeth up? and when he shall visit me what shall I answer? And the reason why job durst not be froward with his servants; because saith he, He that made me in the womb, hath he not made him? As if he should have said, it may be my servant may be as dearly beloved of God as I myself, and he may be an heir of Heaven as well as I; at least wise, I know we are both his workmanship; and therefore I dare not vex and injure him. The whole chapter doth run upon such arguments and reasons.  
The third thing to make one constant, is, when the Lord hath put into our minds good motions, that we delay not, but presently and quickly put them in practice, and bring it forth into action, as the prodigal child here did, for immediately as soon as this came into his mind, I will rise and go to my Father, he delayed not, but rose and came to his father. So the prophet David did, finding himself out of the way, 
Psal. 119.60.  he saith, I made hast and delayed not to keep thy commandments. Whiles the wound is green, it is best to go to the Surgeon: and we have an old proverb, It is good striking, whiles the iron is hot; so when God puts into our hearts good affections, let us quickly put them in practice; whiles he warms us with the word & Sacraments, let us not delay but speedily put it in action, and whiles he speaks by afflictions, let us resolve upon a holy conversation. Now many when they come to the word, and hearing of such duties which they ought to practise, as for prayer to be performed of every one, at the lest both morning and evening, the heart is presently affected with it, and resolve to practise it, but so soon as they are gone out of the Church, they defer the putting the duty in practice by and by, and so those motions die before they come forth into action: and all because they do not speedily go about the work; for as fire without supply of fuel will quickly be extinguished, even so the delaying of putting these good resolutions and desires in practice, do quickly go out, and it leaves such a deadness and hardness of heart, and makes one more duller to every good duty: wherefore whiles the heart is warm with any good motion, let us speedily put it in practice.  
Fourthly, to the end we may have all our purposes and desires come to actions and true endeavours, we must take heed of bad company, for they will quickly quench the good motions of the spirit, that they may never come forth to actions: for if this prodigal child should upon this determination have gone and told his companions of this his resolution, they would have quickly dissuaded him from his purpose, but he never goes to them to take their advise, but of himself resolves and doth. And this the Apostle Peter exhorts the new converts unto, saying, 
Act. 2.40.  Save yourselves from this froward generation, than they should be sure to hold out, and not be perverted, nor our minds altered & changed. And so much for the first doctrine.  
So he arose, and came to his father, and said to him, Father etc. In this confession which the prodigal child doth make, he gins with that which brought him home, even the true consideration that he had a Father, and the persuasion of mercy, if he did return, was it as brought him home, and so to repentance. From hence ariseth plainly this doctrine.  
That the persuasion of mercy is a special Doct. 2 means to work true repentance and sound reformation in us, no better a motive to drive us to true repentance, than the persuasion of mercy from God: for if this prodigal child should have had this conceit to have come into his brain, I will go home, but my father will hit me in the teeth of my sin and former behaviour towards him, or that it may be he will whip me out of his doors, or commit me to the house of correction, and such like, he would never have returned home, but rather have ended his life amongst the swine, then to have gone to such a cruel Father: but the persuasion of mercy drives him home. For proof of this doctrine, the holy Ghost by the author to the Hebrues saith, For he that cometh to God, must believe that God is, and that he is a rewarder of them that seek him: he that will come to God and seek him indeed, must be persuaded to find him in mercy, and that he will bestow his love and favour upon him; for it is the persuasion of good success that makes one go to God: and therefore the Prophet saith, 
Psal. 130.4  That mercy is with thee that thou mightest be feared. as if he should have said, I should never have reverenced thy name, but that there is hope of mercy and grace from thee. Therefore the devils having no hope of mercy, they do not, nor cannot fear the Lord. Wherefore let us set down this as a main conclusion, that if we cannot have mercy from heaven, we shall have mercy from no place.  
The Apostle Paul doth urge the mercy of God, 
Rom. 12.1.  to the Romans, as a forcible argument to serve God. I beseech you brethren, by the mercies of God, that you give up your bodies a living sacrifice, holy and acceptable to God which is your reasonable service of God; where the mercies of God are a special motive to stir them up to serve God.  
Also the prophet Zacharie saith, I will power upon the house of David and the inhabitants of jerusalem the spirit of grace and prayers, and they shall look upon me, 
Zach. 12.12.  whom they have pierced, and they shall lament for him, as one mourneth for his only son, whom etc. This will make one turn to Christ, when they see their sins so odious, as to be the special instruments to wound and kill the Lord of life, and also when they do consider that Christ gave himself for them, this infinite love and mercy, will move them to true repentance and godly sorrow.  
It is not misery as can convert one to God, and turn one from ones sin; for then the devils might have been converted before this time, for they are in anguish and perpetual misery: and judas might have repent, for he was sensible of horror enough in his conscience, but that rather did drive him from God, because he could not apprehend the mercy and kindness of God.  
The reasons to prove this doctrine are.  
First, because till such time one have this persuasion one shall never come to Reason 1 true confession, which is one part of sound repentance, and one will never confess one's sins without hope of mercy.  
Secondly, because it is unpossible that one should pray aright, without one have this persuasion of mercy, and therefore Christ sets down this, as the foundation of all true prayer, Our father which art in Heaven. For we can never have any comfort that our sins are pardoned till we can boldly go to him in assurance of mercy. And though we have failed of our duties towards him, yet he will not fail of mercy to us, because he is our Father.  
Sith this is so, that the persuasion of mercy is a special means to stir us up to true and sound repentance, it serves for a double reproof of two sorts of people.  
Use 1 First of those impious beasts and monsters of the world, that if one reprove them for their blasphemy, swearing, Sabboth-breaking, drunkenness, filthiness, and such like sins; they presently have an answer for to cloak it, and extenuate it; oh but the Lord is merciful: but to whom? to such as continue in this impiety? no: but dost thou abuse the mercy and long suffering of God, that should lead thee to repentance, and so thereby dost harden thy heart in impenitency, and dost heap up as a treasure unto thyself, wrath against the day of wrath, that thus on earth add drunkenness to theft: these abuse the name of God, and it is more fearful to abuse the Gospel, than the law. It were a sin to break the positive law of a Prince, but more if he stamp under his feet the privy seal of the Prince, wherein his pardon is written, thus disgracing & mocking it, and yet hope for mercy of him. We would count it the part of a madman. Such are the dealings of all such presumptuous wretches, they break the positive laws of the King of Heaven and earth, and continue in the breach of the first and second table of the commandments; and not only so, but abuse the privy signet of God, and hope for mercy notwithstanding their ungodliness: but such must know, that the Lord will not be merciful to such, but contrariwise, the wrath and severity of God. For if a Father should use all the duties of kindness to his child, and yet he would be very rebellious to his Father still, and all because his Father is loving and kind unto him; such a child would be quickly censured to be a very ungracious and wicked child: how much more are such impious and in a high degree ungodly, which daily displease God, blaspheme his name, profane his Sabbaths, etc. and all because God is merciful, and gracious? But these make a contrary use of the love of God, than the Prophet Zachary exhorts the faithful unto, in the place before alleged, that they should look upon him whom they had pierced, and lament, but the wicked wretches look upon him, and gnash their teeth at him, and blaspheme his name, and so are made impenitent.  
Secondly, it serves for reproof of such whom God hath afflicted with many crosses, and they see in themselves many sins, and much corruption; and then upon this they sit themselves down, whining and crying, and never set forward one foot to go to God for mercy, and pardon of their sins, and a removing of the Cross. Thus they think there is less mercy in God, then is in man: for if a godly parent, though his child have played the unthrift, and rebellious child, yet if he would come home with sorrow and humility, and acknowledge his faults, he will presently receive him and show him mercy, and yet we cannot persuade ourselves of the like success with God. Thus we make Gods of ourselves, and make the merciful God more cruel than man, which is most fearful once to think. Can we forgive the faults and wrongs committed one to an other, that have but a drop of mercy, in comparison of that Ocean & Sea of mercy and pity in God, and shall we not be fully assured we shall have pardon and forgiveness of sins, if we come to him by repentance? Let us not dishonour God so highly, to make God less merciful than mortal man: for man hath made no promise to remit the wrongs and injuries offered to him; but God hath bound himself by covenant, yea by oath to pardon the sins and offences committed against him. Again, man cannot forgive all wrongs perfectly, but he would have some stir and motions in his mind against the party: but if we had all the sins of Cain, Saul, and judas, yet if we could come to God with faith in his mercy, and godly sorrow, and repentance for our sins, he would receive us to mercy, and give us a general pardon of all our sins, and seal it with the blood of the everlasting covenant. Wherefore let us no longer look upon the greatness of our sins, but upon the mercy of God, which exceeds our sins, nor on the greatness of our crosses, but upon the infiniteness of god's compassion, and kindness, and let us resort to him in hope of mercy,  
The second use serves for instruction unto every one, that whatsoever our crosses be, or how many soever our sins be, or how great soever our offences be, yet let us have a resolution to go to God, and we shall find mercy: for we are in this case fit subjects for his mercy to work upon: for mercy pleaseth him, & he is greatly pleased to show mercy to such. Let us conclude before hand, that if we resolve to be true upright christians, them we may boldly call God Father; & if we can persuade ourselves we are his children, we may believe we shall find mercy at his hands. Wherefore let us confess our sins, and leave our sins, and we shall find mercy. For if a judge of an Assize should say to a fellow or some malefactor in the jail, If you will confess your theft or trespass, and resolve to become an honest man, I will pardon your fault, and not only so, but you shall be made a justice of peace, or some great man; he would upon this promise be moved quickly to confess his felony, and forego his theft; now the judge of all the world offers us this large promise of mercy, that if a sinner will truly, and from his heart confess his sins and resolve to leave them, he shall have pardon, and not only so, but he shall be made a King, and priest unto God the Father, and this preferment we shall come unto, if we come unto God in a right manner.  
Oh but how might I do to come to be persuaded of mercy, if I come to God?  
First pray unto God that he would give us his holy spirit, which feales unto our hearts this persuasion of mercy, as the Apostle saith, 
Gal. 4.6.  Because we are sons, God hath sent forth the spirit of his Son into our hearts, which crieth, Abba Father. The spirit of Christ doth work this assurance, that God is our Father, and upon this assurance, we shall be forced to cry Abba Father, and going to our best Father, we may be sure to find mercy.  
Secondly, we must offer up our souls and bodies, & desire in all things to serve him, & to keep all his commandments, than we shall receive mercy from God, as that holy man Nehemiah saith, O Lord I beseech thee, let thine ear hearken to the prayers of thy servant, and to the prayers of thy servants, that desire to fear thy name. So that if we can but truly desire to repent, and desire to keep all God's commandments, and desire to bewail all our sins, and to strive against all corruptions, and it is certain we shall obtain mercy at the hand of God. For if a christian parent command his child to do a thing, and if he do it willingly and cheerfully, and though he do it not so perfectly as the parent himself, yet he will take it in good part, because his child endeavoured to perform it, as well as he could: how much more will God our heavenly Father accept of the poor desires and endeavours of his children, when he sees in them a willing desire to do well? But if our desires be good and true, then there is a using of all good means, and ordinances to accomplish the thing desired, or else it is but a slothful desire, and it may not be called truly a desire; else, but a lust: but if we desire to repent, and to believe, and also use all good means to repent and believe, and be humbled because we cannot repent and believe, as we should, the Lord will have mercy upon such holy desires, and accept the will for the deed. 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 etc. In all these words is set down the affection and love of the father, upon the resolution of his son; the son was but coming, but the father is running: he comes slowly for mercy, but the father is ready and forward to show mercy: which shows the wonderful readiness of God to show mercy to a penitent sinner, that comes to God for mercy. From hence we learn this doctrine.  
Doct. 3 That God is very ready to show mercy unto every penitent sinner, that comes to him with a broken and humble heart.  
That a penitent sinner can no sooner look for mercy from God, but he is ready to show mercy to them.  
That God is more ready to show mercy, then penitent sinners can be to seek for mercy. This we see in a natural father, to his penitent child here; now a natural parent, hath made no such promise to show mercy to his child, but our heavenly Father hath made a promise to every penitent sinner to show him mercy; again, a natural parent cannot show mercy, and kindness to his child, without great costs and labour, but our heavenly Father, he can show mercy without any trouble or charges, for it is his name to be merciful.  
Now if this be in a natural parent, that he will show mercy, though he have not promised, yea though it be to his great cost, and pains; how much more will our heavenly Father show mercy to his children, sith he hath promised, and is both able and willing, with ease to do it. If this be in man, which hath but a drop of mercy, in comparison of God, what may a penitent soul expect at the hands of God, who is infinite in mercy, and pity, to his? This doctrine may very fitly be proved, by the example of Gods dealing with David: that when he had committed two grievous sins of adultery, and murder, and had almost slept a twelve month in them, in so much that the Lord is feign to send a Herald of arms to him, to awaken him out of his spiritual sleep, and to help him out of his sins, and to bring him to repentance, but the Prophet could no sooner remember his sins to him, but he doth immediately confess his sin, and he no sooner acknowledge and confess his sins, 
2. Sa. 12.13.  but the Prophet Nathan by the mouth of the Lord doth pronounce his pardon: yea before he did ask it, the Prophet tells him, the Lord hath put away thy sin, & thou shalt not die. This also we may see proved, in that Psalm which is entitled David's learning, wherein 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 cloak, and hide my faults, I was plagued and tormented, so that roared like an unreasonable beast through pain: then I acknowledged my sin unto thee, neither hide I mine iniquities, for I thought, I will confess against myself, 
Psal. 32.45  my wickedness unto the Lord, and thou forgave the punishment of my sin. Thus we see, he could no sooner confess, but he had pardon, both from the guilt, and punishment of his sin, and he could no sooner seek for mercy, but he obtained mercy at God's hands.  
Also the Prophet Isay shows the mcreie of God unto true repentant sinners where he saith, 
Isay 64.5.  Thou didst meet him that rejoiced in thee, and did justly, they remembered thee in thy ways: behold thou art angry, for we have sinned, yet in them is continuance, and we shall be saved: where the Prophet speaks of the Lord, after the manner of men, that he is ready to meet them half way (as it were) that set themselves in truth, and uprightness, to confess their sins, and meet him by repentance, he will meet them swiftly, though they come but softly, and though they come heavily, yet they shall departed joyfully. And the same Prophet saith in the next chapter of the Lord, before they call, I will answer, 
Isay. 65.24  and whiles they speak, I will hear. This we may see in the prodigal child, that before he asked for food, clothes, and other things, which he stood in need of, his father bestows it upon him, and before he could make an end of confession of his sins, he falls upon his neck, and embraceth, and receiveth him to favour. Now there are reasons to prove that this doctrine is so.  
Reason 1 Because it is both the name and nature of God, to be merciful and show pity, as the Prophet Micah affirmeth, he retaineth not his wrath for ever, because mercy pleaseth him. When a man is come truly to confess his sins with sorrow, than God must needs show mercy to him, for mercy pleaseth him; A small entreaty will persuade a man to do that which he delighteth in, and taketh pleasure in the doing of it: even so God is easily drawn to show mercy to the penitent sinner, because he delights in it, and is well pleased to show mercy. Oh but how shall I know that I shall receive mercy from him? why should we call it in question, if we be penitent, for it stands upon his truth and covenant, to pardon the sins of the elect, and for the certainty thereof he hath bound himself by an oath to fulfil it.  
Secondly, because over and beside our own prayers, (to obtain his favour and mercy) we have the prayers of Christ our mediator to help us: and although the elder brother of this prodigal child, did grudge and think much that his father should show subh kindness to his younger brother, which had been such an unthrift; yet we have our elder brother jesus Christ, to make continual intercession unto his Father for us, & in our behalf. Now if a natural father can show such mercy to his child, when the elder brother speaks against him; how much more shall our heavenly Father show mercy to us, when as our elder brother is willing and speaks for us, and he is as ready to pray for mercy for us, as our Father can be to give mercy to us.  
Sith it is so, that God is more ready to offer mercy to penitent sinners, than they can be to ask for mercy; The uses serve;  
First for confutation of the Papists, Use 1 that in their distresses and troubles, will not go to this merciful God, but unto Saints and Angels for help; alack they take a wrong course to forsake this pitiful God, whose name is to show mercy, and whose nature is to delight in mercy, and run to a Saint; this is palpable blindness, to forsake the creator, and receive the creature: it is as if one should forsake to fetch water from the Sea, where is enough, and run to a channel that is dry; but if God will not show mercy, who will? and if he cannot, who can? shall we find more mercy from a Saint or Angel, then from the merciful God, of whom the fatherless finds mercy? This argues they know not God's name, for then as the Prophet saith; They that know thy name, will trust in thee, for thou never failest them that seek thee They are not persuaded of this name of God, for than they would not seek to Saints or Angels, but unto God, who never fails any that seek to him in truth.  
Secondly, this serves to show a great deal of corruption in our sinful hearts, and nature; for although we go not in our distresses and miseries, to Saints or Angels, yet we seek unto such as either will not, or else cannot help us, and so forsake him, where we might always speed and never fail, if we seek him with an honest heart, & indeed; for he would meet us halfeway, if he did but perceive in us but a true purpose to come to him. One godly tear of true repentance, with a faithtfull prayer unto God, is able to do us more good, and to help us out of our distresses, than all outward means of friends, money, goods, and such like things, in all this world can do. But here is our distrust in God, that we have more hope that we shall speed better of our neighbours, and friends in time of trouble, then of God: but this comes to pass, because we do not assure our hearts that he loves us in Christ jesus, 
joh. 17.26.  according unto Christ's prayer, that he made for all the elect: for if we did, we would more depend upon God, and less rely upon men, more seek to him for help, and less trust upon outward things.  
Thirdly it serves for instruction, that we should every one seek unto God, chiefly, in all our distresses and troubles, for to be delivered. If one will go to one that is able, let us go to God, and if we would seek to one that is willing, let us seek unto God, for there is neither will, nor power wanting in him, if we come to him in truth. And if we would have mercy from God, let us draw near to him with penitent and broken hearts, washing our souls with godly sorrow for sins, and then the blood of Christ shall be as water to purge us from all our sins and iniquities whatsoever.  
Oh but my sins are so many, I dare not go to him! but let not that hinder thee from going to him, for the more we see our sins, and the greater burden we feel them, the more bold we may be encouraged to go to him for mercy: for only such are the guests which Christ invites, and calls, and unto whom in truth he was sent: and therefore he saith; Come unto me all that are heavy-laden, and I will ease you. Matthew 11.28.  
Fourthly, sith God is ready to show mercy to every penitent sinner, when he comes to him, and never casts his faults in his teeth. Let this serve for imitation, unto every one of God's children, that would be said to be like God, let them be easily entreated to be reconciled, when matters of differences fall out, and let us so pardon, and forget the wrongs and injuries offered us, that we never upbraid the parties in the teeth for the same. Oh let us never burst out with these speeches, I will forgive him, but I will never forget him, or I will never love him again, & such like speeches, but this is to be far unlike God: oh but the offence that is offered me, is such a great wrong, as no man could put it up; but be it that it is so great, have not you offered God greater wrongs? and yet he hath pardoned you, and will not you forgive him this one wrong that is done to you? in truth this argues that you have not tasted of the love of God in Christ, that cannot forgive your brother so small a fault. But if you will be like God, (which all his children must resemble in truth, if they mean to come to heaven,) you must labour to remit great wrongs, and small wrongs, and all and every one, and never upbraid them in their teeth of it, but bury it in oblivion, and never remember it: and so we shall be like to our heavenly Father. And let us be so far from revenging wrongs offered us, that we pray for them that hate us, and bless them that curse us, overcoming evil with goodness, as we are commanded. And so much for this first doctrine.  
And the son said unto him, Father, I have sinned against Heaven. Here is the confession of this prodigal child, to his worthy father: as if he should have said, truth it is, I have sinned against the God of Heaven, in sinning against you my natural parent, and whereas before I thought myself to good to be your child, or to remain within your house, yet now I change my opinion, and think not myself worthy to be son to so good a father, and that the worst place in your family is to good for me, so untoward a son. And so much is to be understood in the 21 verse. But in that he confessed he sinned against God, by disobeying of his father, we learn this doctrine.  
Doct. 4 That those which wrong men, do sin against God: In injuring men on earth, we sin against the Lord in heaven. This is proved by the wise man, where he saith; He that mocketh the poor reproacheth him that made him: 
Pro. 17.15.  he that derides the creature, doth mock the creator: and he that contemns the work, doth by consequence speak against the workman.  
Also the Apostle proves the same when he saith; 
Cor. 1.8.12  Now when ye sin against the brethren, & wound their week consciences? ye sin against Christ, Where the holy Apostle showeth, that those offences that are committed against the weak brethren, do redound to be committed against Christ: when they offend the members, they sin against the head.  
And therefore Christ saith; 
Math. 18.6  Whosoever shall offend one of those littleones that believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea. Thus we see that if any offend the least christian, he doth offend Christ, and shall be severely punished: and this Christ will do, when he will pass sentence of condemnation against the reprobates, I was a hungered, and ye gave me no meat, I was thirsty, and ye gave me no drink, I was a stranger, and ye took me not in to you, and so forth. Where for the omitting of good duties, to be performed to the members of Christ, Christ takes the omission of duty, as done to himself, and so a sin done against God.  
The reasons to prove this doctrine are.  
Reason 1 First, because whensoever we wrong men, we break the commandment of God, and so we must needs sin against God. Now he commands a law of equity; that, that I would that men should unto me, do I the same unto them, and he bids us do good unto all, etc. Now when we break any of the divine laws of God, we trespass against God, and this made David to cry out; 
Psal. 51.  I have sinned against thee, against thee only. But one might have said, David, you have wronged Vriah, in taking his wife away? It is true, but I have broken God's law, and so sinned against God, by killing Vriah.  
Secondly in wronging men, we sin against God, because every man and woman carries the image of God, and so wronging the person of man, he wrongs the image of God. And this job did consider well of, which did terrify him from wronging his servants, as appears by his words, what then shall I do when God standeth up, and when he shall visit me, what shall I answer? he that hath made me in the womb, hath he not made him? hath not he alone fashioned us in the womb?  
Sith that God is offended, when man Use 1 is wronged, it serves, first for instruction, that we should take heed how we do wrong any man, or woman; and not to say, I care not for him, or her, for he is but a base person, a man of no account, etc. Nay but take heed how you injure and wrong him, be he never so base in your eyes: he may be an heir of Heaven, and a true child of God, and at least he carries the image of God, in some measure upon him: and so you cannot safely wrong him, but you sin against the God of Heaven: and besides you are forbidden to wrong any, be they never so base and vile. But such persons as wrong these base ones, (as they term them) dare not wrong a greater person: because, if they should, they might have the law inflicted upon them, and so thereby be brought into danger, as to be cast into prison, etc. But to hurt and trouble a poor christian, that they fear not to do; but such must know, there is as great danger, to wrong the poorest christian, as in injuring the greatest parsonage in the world: for the wrong done to the member, redounds to the head, and the hurt offered to the poorest christian, is a sin against Christ himself: and as the Prophet Zacharie saith; 
Zach. 2.8.  He that toucheth you, toucheth the apple of his eye.  
There is none would endure one to stir or row a thorn, or any such like thing, in ones eye but one should feel it; for there is no place so tender about one as the apple of the eye; how much more sensible is God of the injuries, and wrongs offered unto his children, and cannot endure them, that thus touch him, in so tender a place, as to wrong his beloved ones, such shall be sure to smart for it. And if the Lord would not have Balaam to wrong his Ass, much less will he suffer wicked men to wrong his children: but many care not what injury they do to others, so they can act it cunningly, and work it subtly, that they may not be seen, or so that the laws of the Realm will not take hold of them. As the wife many times, towards the husband, she cares not what hard speeches she gives him, because there is no human laws against her for it: but such wives must know, that seeing God is offended when their husbands are thus wronged by them, they shall not go unpunished, unless they repent; for God's law and precept is violated, that commands wines to be obedient to their husbands in the Lord. So many times the husband, he wrongs his wife in word, countenance, and sometime in their disordered passions in blows, when in truth there is no cause offered him; but this argues there is but a little fear of God in him, that thus will wrong his own flesh: such men little consider when they revile their wives, they revile God himself, and when they thus wrong them they sin against him, for they break his commandment, that chargeth every husband to love their wives, as Christ loved his church, and to to dwell with them as men of knowledge, etc. But unless such husbands come to true repentance for the injury thus offered to their wives, God will surely plague and punish them, as a sin done against his majesty.  
So many masters which deal cruelly towards their servants, because they be poor and mean, both in parentage and outward friends, they care not what wrong they do unto them, and how bad they use them; but such masters must know that in wronging their poor servants, they sin against God, and howsoever their servants be base in their eyes, yet they may be members of Christ, and heirs of heaven, or at least, he that made you in the womb, made him in the womb also, and in wronging them, you wrong the image of God in them; but if they be Gods servants, as well as thine, and if they be the children of the Almighty, than they touch the Apple of his eye: and better it were a millstone were hanged about your neck, and that you were cast into the depth of the Sea, then that you should offend one of these little ones. And if Christ will pronounce sentence of condemnation against such (at his second coming) which omit works of mercy to his members, how much sorer punishment shall such have, which wrong and hurt the members of Christ.  
Secondly, sith God is offended, when man is injured, it serves to teach us, if we have wronged any, either in word, or deed, whether it be husband to his wife, or the wife towards the husband, the child to the parent, servant towards the master, or the superior to the inferior; we must not only content ourselves with confessing our fault, to the party thus wronged, but we must also acknowledge it to God, whose laws we have violated and broken, as David did, when he had committed adultery with Bathsheba, and killed Vriah, against thee, thee only have I sinned, and this David would have done, put case that Vriah should have lived, he would have first gone to God, and have confessed his fault, before he would have gone to Vriah, (though both are required.) Herein many are very faulty, for they think, if they have fallen out with their neighbours, and be made friends again, they have done enough, and they suppose than they may lawfully come to the Sacrament, because they be at peace with men, and have gotten reconciliation with those which they have offended: it is true, if you had only offended man, than it were sufficient if you had done no more, but sith there is two persons offended, the person of God, and the person of man; therefore there must be reconciliation got of both, and the fault must be acknowledged to God, as well as to man, before we can come preparedly to the Sacrament. At for example, If a man rob another by the way side, and from him take his purse, and by this fact, he breaks not only the laws of the King, but also the laws of God; it were not sufficient for the offender to acknowledge the fault to the party rob, and pray him forgive him, but he must also get his pardon from the King, whose law he hath broken, or else it may be he may die for his trespass, notwithstanding the party rob hath forgiven him.  
In like manner, when we have wronged man, we must not only seek to him for to have the wrong remitted, but also to God, whose law we have broken, that he would forgive it, and so we must seek for a pardon from God, as well as from men, or else we are liable to have his judgements executed upon us.  
The want of this duty, is the cause why those agreements that are so made up, betwixt man and man, are so soon broken, that within two or three days (if occasion be offered) their hatred is as great again as ever it was, and that is because they be at so little pains, and so small charges, to sue out these pardons, whereas if they bought them at a higher rate, and went to Heaven for them, by sound repentance, confession, and godly sorrow, they would not be so hasty to fall out with their neighbours again.  
And the neglect of this duty is the cause, that many times we have such checks, and galls in our consciences, because we make up these wrongs offered, so slightly, we go to men whom we have wronged, but never to God, whom we have offended. Wherefore to avoid all inconveniences, which may follow upon this wrong doing, let us be exhorted for the time to come, not only to go to men, but a so to seek to God, for an acquittance: for having a pardon from the King, we need not fear the arrest of a petty constable, or any inferior officer belonging to him. And so much for the handling of this point.  
And against thee:] that is, against thee my natural parent, I confess I have sinned. From hence we learn.  
Doct. 5 That it is not enough to confess our sins unto God, but we must also confess them to men, so far as we have offended them. That known wrongs done against men, must be acknowledged and confessed to men.  
This duty Christ doth exhort unto, 
Math. 5.23 24.  If thou bringest thy gift unto the Altar, and there remember'st that thy brother hath aught against thee, leave there thy offering, before the Altar, and go thy way, first be reconciled to thy brother, and then come, & offer thy gift.  
Thus we see, if any hath aught against us, that we have done them any manner of wrong we must first, and principally, go and seek reconciliation, for it is fit, if we have set a house on fire, we should seek to quench it, and put case we have neglected it until we come to the Sacrament, yet we should then leave our offering, and defer it, and return to the party offended, and acknowledge the wrong, craving pardon for it, for God is willing, and content that his own service should wait and stay, till that duty be performed, and then come, and offer thy gift.  
Also in an other place, 
Luk 17.3.4  our saviour exhorts them to this duty, saying; If thy brother trespass against thee, rebuke him and if he repent, forgive him, and though he sin seven times in a day, and seven times in a day return again unto thee, saying, it repenteth me; thou shalt forgive him.  
There Christ would have us to be content to forgive wrongs, if the parties offending will return, and confess their faults, for if they perform their duty, to seek reconciliation, we must not fail of our mercy to give them remission so far as lies in our power.  
Reasons to prove this doctrine to be true, are these. First, it is drawn from equity, Reason 1 that he that unlawfully hath made a wound, should use all lawful means to heal the wound, and he that through passion sets the house on fire, should also with discretion labour to quench the fire. And he that through folly hath wronged his brother, must also by wisdom seek to right him again. And this the law that is imprinted in nature will teach, that what we would that men should do unto us, that we should do unto them. If this were practised, we should not so much fall out into distempers, passions, froward speeches, and unjust actions, against one another.  
Secondly, if when we have wronged men, we would acknowledge the wrong, to the party offended, it would be the best way to pacify their hearts, and to make them think well of us, and to affect us, notwithstanding the wrong done unto them; and if we would grieve ourselves, because we have grieved them, and offended them, it would be a special means to make the party wronged, to send up many a hearty prayer unto God, for the offender, that he would vouchsafe to forgive him, as well as himself. And this benefit will confession of wrongs do to the party; it will make our foe, to become our faithful and loving friend.  
Thirdly, if we did use to confess the wrong, as soon as we have done a wrong, it would make us beware and take heed of committing of wrongs again. For if the wife having wronged her husband, would seriously consider; what? I have wronged my husband, and if I purpose to have forgiveness, I must not only confess the injury to God, but also to my husband. This would make the wife ashamed, and so by that means break the neck of sin, and it work humility in ones soul, so that one should have little lust to fall out, and to wrong one again.  
Now sith it is not enough to confess and acknowledge the wrongs done to men, unto God, but we must confess it to the parties offended.  
It serves first for reproof of such persons, that come to this point, that if they have wronged any one, they will confess it to God, and so think they have done enough, but they must as well perform it to man, as well as to God; for the plaster ought to go as far as the sore. Oh but what need there be any confession to men, when we have confessed it to God, for none can forgive sins but God, but you must not only repent to God in Heaven, but also ask forgiveness of men on earth, or else the Lord will not forgive it: for hypocrites may do the one, as judas, Saul, etc. But those which are truly upright, will perform them both; but such as neglect this duty to man, as well as perform it to God, argues they are in love with their sin, and loath to have their nature healed, and their sins pardoned.  
Secondly, it serves for instruction, that therefore we should take heed, that we do not wrong any one, for this will follow confession and acknowledgement of the fault, not only to God, but the party offended, for until we confess the wrong to the party, and get reconciliation with him, we must not look God in the face, nor cannot have entertainment to any of God's ordinances, as the word, Sacrament, prayer; for the Sacrament is a love feast for the sheep of Christ, and not for wrauling dogs.  
Now if the husband have given any angry and churlish speeches to his wife, whereby she hath taken them to heart, and troubled her mind, let him confess the fault to her before he approach near unto God in any of his services.  
So if the wife have wronged the husband, the child the parent, the servant the master, or any one, one another, let them humble themselves who soever is guilty, and acknowledge the fault to the party offended, and so get reconciliation, or else we cannot lift up pure hands, without wrath, as the Apostle speaks.  

Ob.  Oh but, he whom I have wronged is not in the country, how should I get reconciliation with him? shall I not come to the Sacrament, and other services, till I have confessed my fault to him, that I know not where he is?  

Sol.  Yes thou mayst come to the word, Sacrament, prayer, and the rest, if thou canst find in thyself a willing heart to ask forgiveness, if he were in the Country, as also if thou dost resolve within thine own soul, that if ever the party offended returns again into the Country, thou wilt perform this duty. If this be in thee, thou mayest frequent God's ordinances.  

Ob.  But what if the party offended will be so stubborn, that he refuse to be reconciled, and will not pardon me, though I acknowledge the fault, and offer satisfaction for the hurt & wrong committed?  
But do thou the work of the Lord, 
Sol.  and let it not be thy default, and then thou shalt find mercy of God, for he will not deal with us according to the success with the party, but according to the uprightness of our heart, and in performing our duties, let us do the work, and then the Lord will reward us. And so much for this point.  
I am not worthy to be called thy son, etc. Here is the last duty of this repentant sinner: his humility, he is well persuaded of his father, but ill persuaded of himself. This doctrine we learn from hence.  
That true repentance makes one see his own unworthiness: the better repentance, Doct. 6 the more humility: they will esteem of God to be great, but themselves to be base, as we see this prodigal child: before, there was no place in the family good enough, and now there is no place in the house that is bad enough, he is not worthy in his own eyes to be son to such a godly father. This we may see proved out of the examples of all holy men, when they came to repentance, as jacob; I am less than the lest of thy mercies.  
Nehemiah, Ezra, Daniel, they were ashamed, and confounded in their faces, and that shame and confusion of face belongs to them.  

job 39.37.  And this we may see in holy job, when the Lord had showed him his power and wisdom, he answers the Lord, Behold I am vile, what shall I answer thee, I will lay my hand upon my mouth, etc.  
And in an other place, job speaks when he came to repentance for all his passionate and distempered words in his afflictions; 
job 42.6.  I abhor myself, and repent in dust and ashes. And beholding God's purity, he saw more evidently his own impurity, and cause enough to humble and abhor himself for his filthiness, and no longer to stand out with God in his own innocency.  
And Paul that worthy Apostle, and servant of God, when he came to repentance, he confessed, that he was not worthy to be called an Apostle, because he persecuted the Church of God.  
In all which examples, we see these holy men when they came to repentance, they were base and vile in their own eyes, and saw their own unworthiness.  
The reason to prove this doctrine is.  
Because repentance opens our eyes to see more perfectly Gods glorious purity, Reason 1 and ones own vileness and impiety, which will so reflect upon us, that it will make one low and base in ones own eyes, as may be seen in the Prophet, 
Isai 6.5.  when he cried out, Woe is me I am undone because I am a man of polluted lips, and I dwell in the midst of people of polluted lips. Where God appears unto the Prophet, and his majesty being so perfect, that it reflects upon him, whereby he perceives the more his own vileness and pollution, yea even in his best part, as his lips, which had delivered the message of God very faithfully. So in truth when we come to see the multitude of our sins, and the hainousenes thereof, we shall be made quickly low enough, and be forced to cry out with the prodigal child, I am not worthy to be called thy son.  
Sith it is so, that true repentance makes us see our own unworthiness;  
Use 1 It serves first for reproof of such persons, which stand upon their own worthiness and goodness, they will say, they hope they are in as good a case as the best of them all, that mourn and confess, and keep such a do about repentance, & they stand upon it, that they deserve to be reckoned both with God and man, as well as the best of them that go to sermons, and they live as well as the best of them all, and such speeches they are full of. But these speeches argue that they have not repent, but are as yet under the power of sin, and in the ready way to damnation: for all these are but pharisaical conceits, for he cried out he was not like other men, extortioners, unjust, adulterers, or even as this publican, etc. but I do this, and this: and thus boasting himself of his own goodness, he showed himself a most cursed person; but the poor publican stood not upon his own worthiness, but runs unto God for mercy, and he is so ashamed that he could not look up his eyes to Heaven, but smote his breast, saying; O Lord be merciful unto me a sinner. I tell you this man departed to his house justified rather than the other. Thus we see the estate of these boasters that stand upon their own goodness and worthiness, whereas a poor sinner that feels his sin, doth wonder at the goodness of God, that should save such a vile wretch as himself, so far is he from boasting in himself, that he glorieth in God alone.  
Secondly, it serves for consolation unto such which in truth can find their sins out, and thereby can perceive their own unworthiness; they consider what they were before their calling, and what they are since: they see what original sin hath brought upon them; blindness, darkness, deadness, hardness of heart, & in brief a little devil incarnate, which makes the poor sinners to cry out, that they are not worthy of the least of God's mercies, they cry out, shame and confusion belongs to them, and with the Church, it is the Lords mercy, we are not confounded etc. These may comfort themselves, for it is a good argument that they have repent, and that they have put on a great part of their wedding garment: for this is a great part of a christians worthiness, to see his own unworthiness, and it is certain, if we can be base in our own eyes, we shall be precious in God's eyes, and those which see how vile sin hath made them, shall be made excellent in the righteousness of Christ. These guests are the welcome guests unto the Sacrament of the Lords supper, for these are invited; Come unto me, all that are heavy laden, and I will ease you. And so much in brief for the handling of this doctrine.  
Then the father said unto his servants, bring forth the best etc. Now the father is so glad of the return of his wandering child, that he presently receives him to favour, and having his favours, he hath all his wants supplied. From hence we learn this doctrine.  
Doct. 7 That when we have the favour of God, we shall have every thing we stand in need of. Nothing shall be wanting when we have God's favour.  
Love is bountiful, and liberal, chiefly in God. This David knew to be the fountain of all good, when he heard them cry out, Who will show us any good? but he cries, 
Psal. 4, 6.7.  Lord lift up the light of thy countenance upon us. Thou hast given me more joy of heart, than they have had, when their wheat and wine did abound. He had more good by God's favour and countenance, than the worldlings could have in their greatest plenty of outward things.  
This made the Church in captivity be so earnest in this petition, that she repeats it thrice, noting thereby the excellency of it; Restore us again O God of hosts, 
Psal. 80  and cause thy face to shine upon us and we shall be saved. So that if God would look upon them with a gracious countenance, they should quickly have a riddance of their miseries.  
And this the Lord himself prescribes as a notable means to bring prosperity to soul, body, state, etc. 
2. Chron 7.14.  If my people upon whom my name is called upon, do humble themselves, pray, and seek my face and turn from their wicked ways, then will I hear in Heaven, and be merciful to their sin, and will heal their land. When they perform these duties, (as among the rest) to get and obtain my favour, then will I show these mercies, I will hear as a merciful and heavenly Father to deliver them from their troubles, and bring them such comforts as they stand in need of.  
Use 1 Sith it is so, that God's favour will make supply of all such things as we need, it serves to teach us, if we would be furnished thoroughly with all good things for our souls and bodies, for this life and a better, then let us labour to get peace with God, and to seek his favour before all things, for it gives true interest to all things, and it will bring all needful things. If a man have the favour but of an earthly Prince, what outward thing can he want? If poor, he can make him rich, if base, yet he will make him honourable, if in debt, he will discharge it. If this be in a mortal man, to him that he doth favour, what may we expect from the favour of the King of Kings? In his favour there must needs be life, and prosperity. If the favour but of an heathenish King could promote Mordecai to such an outward honour and dignity, from so base and dejected estate, that he must have a royal rob and apparel to be clothed withal, a gallant steed and horse to be mounted upon, and a crown of gold upon his head, and no base parsonage to bring all these presents to Mordecai, but by the hand of one of the Kings most noble Princes; what shall we have, we may conclude, that God doth favour, when Mordecai shall have so much, when an earthly King doth mean to honour. It is certain the King of Heaven will be far more liberal and bountiful to his favourites, than an earthly Prince can possible be, for he will put upon them the royal rob of Christ's righteousness, which is the best robe, & they shall all be Conquerors over all their spiritual enemies, and be made Kings and priests.  
And they shall have all these spiritual graces and gifts, delivered to them by the King of heavens Ambassadors, the faithful ministers of Christ, by the word, and Sacraments. And this shall he have, whom the King of Heaven will favour indeed. And so much for this doctrine.  
Then the father said unto his servants. In that the father when he would give any gift to his son, doth it by the hand of his servants, we learn this doctrine.  
Doct. 8 That when God doth purpose to bestow upon any of his children, any saving grace, or special gift, he doth it not immediately from his own hands, but by the hands of his servants the Ministers. The Ministers of God, are the conduit pipe to convey graces and gifts to the children of God.  
I cannot have time to prosecute this point, because the time is passed already, and therefore I will leave it, and only touch a little of an other doctrine, and so we will make an end for this time.  
And the father said, bring forth the best rob, and put it upon him, and put a ring on his finger, and shoes etc. In that, coming to his father, with repentance and humility, the father gives him all things he stood in need of, coming ragged, he hath the best rob put upon him, and a ring upon his hand for ornament, and shoes etc. From hence we learn this doctrine.  
That whosoever comes to God with an humble heart, and true repentance, Doct. 9 shall receive at God's hands whatsoever he stands in need of. That repentance will get any thing at God's hand, not only for necessity, but also something for delight.  
This may be proved by the words which Christ speaks to the Church of Laodicea, she boasted of her plenty, when as she was full of penury: she thought she had all things: when she wanted all good things, yet Christ promiseth her if she would come to him, he would furnish her with all good things, and if she would receive his council, he would deck her with the richest jewels, and therefore he saith, 
Reu. 3.17.18.  I council thee to buy of me gold tried by the fire, that thou mayst be made rich, and white raiment that thou mayst be clothed, and that thy filthy nakedness may not appear, & anoint thine eyes with eye salve that thou mayst see, etc.  
Now in buying and selling, there must be somewhat given and received. Now therefore she must sell her sins, by repentance, and godly sorrow, and she must esteem of the favour of God, and graces of Christ in am thereof: and this being done she shall receive in steed of her poverty, the riches, and graces of Christ, and his spirit; and in stead of her filthiness, she shall have the white raiment, and righteousness of Christ, to cover her, and all her wickedness, and infirmities shall be taken from her: and whereas she was blind, that shall be removed, and her eyes shall be opened, and her understanding enlightened, by the spirit of wisdom & knowledge.  
But what need I go from my text to prove this, that when we come to true repentance, we shall have all good things bestowed upon us? For here the father commands the servants to fetch out the best rob: now all the robes that are in God's wardrobe, are all best robes. For the thief upon the cross that died with Christ, and repent and believed in him, had one of the best robes, as well as Abraham, jacob, or any of the patriarchs; and they are all long robes, not scanting, but covering and hiding all our filthiness with the Kingly robes, and shining garment of Christ. And he will not content himself to give him a rob, but he will also put a ring upon his hand, for ornament; so the Lord will deck and adorn every true repentant sinner, with the comely graces and virtues of his spirit.  
And whereas he comes barefooted, and surbated with travel, he puts shoes upon his feet. So the Lord, when one comes to him by true repentance, he will bestow upon him the shoes of the preparation of the Gospel of peace, that he may be able to walk through all rough and hard ways, yea the shadow of death, and shall not be hurt.  
And whereas he came home with a languishing soul, for want of food, the father calls for the fat calf, and the best cheer he had, he bestows upon him.  
So the Lord bestows upon the penitent sinner, the best diet, and banquet. Many times, earthly fathers have it not ready, wherewith they may entertain their children, but God hath it always in a readiness, a feast of fat things, even a feast of fined wines, and fat things full of marrow, of wines fined, and purified, even the body and blood of Christ, for God the Father makes the feast, jesus Christ is the matter of the feast, and the Holy ghost the applier of it. Now in the Sacrament the worthy receivers, receive all these things, & all needful things shall be supplied unto them thereby: for if the eating of one fruit which was forbidden us, brought such an universal misery upon all the posterity of Adam, how much more may we be persuaded that the eating of the bread, and the drinking of the wine in the Sacrament, which is commanded, will bring a more happy estate to the worthy receivers, them the other lost, for this meat will not only nourish us, but cure us also. The elder brother (which is to be understood of the jews) he was angry, and repined at the kind dealing of his father towards his younger brother: but now our elder brother Christ jesus, is well pleased with every penitent sinner, which comes to his Father, and makes intercession for them. And if an earthly parent will thus love a younger son, which hath been a lewd and riotous companion; how much more will our heavenly Father entertain every penitent person, that comes to the Sacrament of the body and blood of Christ, with resolution to cleave unto God, they shall be sure to have supply of whatsoever grace they stand in need of.  
So also the father rejoiceth, and they are merry that his wandering son is returned home again; and therefore the father makes a feast.  
First God the Father maketh a feast for every penitent sinner, and he rejoiceth to see a sinner to return to him, 
jer. 32 41.  for he delights to do such good.  
Also Christ himself rejoiceth to see such as convert unto him, for it is meat and drink for him to do his Fathers will.  
And the Angels in Heaven do both desire and rejoice at the conversion of a sinner, Luke 15.7.  
And not only so, but all the Saints & Church of God, that hear of the conversion of a sinner, and addition to the Church, will magnify God, and rejoice upon it.  
Secondly, there will be a feast of joy to the party converted, when he sees a wretched creature to come to the feast of God, that before was eating with swine, he now comes to feast with God, the whole Trinity: before to feed upon swinish meat, and now to eat no worse than the body and blood of Christ, by faith in the Sacrament, and to afford us these benefits. First thereby to be purged from our sins, through the blood of jesus Christ. And secondly, to receive strength and increase of graces, as faith, repentance, love, and other saving graces more. And not only spiritual gifts, but also temporal for body, state, name, and every thing that is needful for us, in every point according to the covenant which the Lord hath made in Ezechiel 36.25. etc. And if we can come to the Sacrament with true feeling and seeing the want of grace, and also being pained with carrying such a load of sin, we may be assured to be disburdened of the one, and our want supplied in the other, and so we shall be made fit guests for the Lords supper. Use 1  
Sith it is so, that whoso ever doth come to God with true repentance, and resolution to cleave fast unto him, shall have as much as he stands in need of, it serves for encouragement to poor penitent sinners, that have committed many and great sins, that they should come to God, and make their moan unto him, that he would vouchsafe to pardon all their sins, and give them such graces, whereby they may be assured of his favour; for certainly if we come with repentance, and resolve to become new men, and to stick close unto him, we may expect to receive at his hands every thing which we stand in need of.  
Others must be entreated before they will do any thing, but God will give before we ask, yea he will meet a penitent sinner half way, if they will but look towards him, he will run towards them with mercy. Oh but I never look to live in credit again, and to have a merry day, my miseries are so many? indeed if you purpose to keep your sins, you must be sure to keep your sorrows; but if you will come to true repentance, and seek unto God, he can and will supply all your wants, and whatsoever crosses and losses you have sustained, he is able to make up your broken estate, heal your name, and set you in as great prosperity again as ever you enjoyed; for he makes poor, & makes rich, and prosperity comes from him, and he gives to all, and hits none in the teeth. God hath in his wardrobe all kinds of apparel ready made, if we seek unto him.  
And there is no soul so thirsty after the graces of God, but if we come in humility to him, he will give them the sweet graces of his spirit to quench them: wherefore let us put out all carnal doubts, and worldly cares, and set ourselves to perform our duties, and we undoubtedly be persuaded to find his mercies. For he that bids us forgive our brethren scutcheon times seven times if they seek unto us; much more will God forgive us all our sins whatsoever, be they never so many, nor never so great, if we seek unto him, by true repentance, and acknowledgement of them with grief and sorrow.  
If he would seek Paul when he was going to Damascus, to persecute the members of Christ, and show him mercy; how much more will he show compassion to such, which now have desisted from persecuting of the Sains, and committing of other sins, and labour to seek God by true repentance, and a full resolution to serve him in truth.  
And to conclude, if God would call for Adam, when he ran from from him to hide himself, and all to give him the pardon of his sin which he unhappily had committed; how much more will he give all things unto them both temporal, and spiritual, which with an honest heart seek unto him, by true repentance, and godly sorrow for their sins, for if he be so ready to show mercy to such which never seek for it, he will be more ready to give mercy to such, as in truth perform this doctrine. The time being past, let us here make an end for this time.  
FINIS.