The parable of the prodigal.: Containing, The riotous prodigal, or The sinners aversion from God. Returning prodigal, or The penitents conversion to God. Prodigals acceptation, or Favourable entertainment with God. Delivered in divers sermons on Luke 15. from vers. 11. to vers. 24. By that faithfull servant of Jesus Christ Obadiah Sedgwick, B.D. Perfected by himself, and perused by those whom he intrusted with the publishing of his works.

Luke 15. 21, 22, 23.

21. And the Son said unto him, Father, I have sinned against hea∣ven, and in thy sight, and am no more worthy to be called thy Son.

22. But the Father said to his servants, Bring forth the best Robe, and put it on him, and put a Ring on his hand, and Shoes on his feet.

23. And bring hither the fatted calf, and kill it, and let us eat, and be merry.

These words contain in them. 1. The real acting of a peni∣tential intention: The matter whereof, in his humble and sad confes∣sion, I have insisted on already, when I touched on v. 18, 19. Now I shall observe a little more from the circumstance and manner of it. 2. The strange alteration of his condition: The heart of man ne∣ver alters from sin to its prejudice; the best courses ever draw af∣ter them, the best comforts. While he was a prodigal, he had nei∣ther bread to eat, nor Rags to cloath him, nor house to lodg him, much less Jewels to adorn him, and feasts to entertain him: But now he becomes a penitent, here is a Father to admit him into a house, to put the best Robe on his back, and the Ring on his fin∣ger, and Shoes on his feet, and likewise to provide meat, even the choicest for his belly. Before I touch on these, distinctly and parti∣cularly, there are some Propositions, which I will briefly touch on, v. g.

Doct. That, no not the kindest expressions of mercy do silence a truly penitential heart, from an humble confession of sin; Kindest mercies draw out humblest confessions: The Father pities, meets, embraces, kisseth this penitential Prodigal. What doth he? rise up and slight all that hath been evil? Oh no! mercy melts him down, and he confesseth with tears, Father I have sinned, &c. q. d. What is this, that thou shouldst so easily, so freely, so m••rcifully behold so sinful, so unworthy a wretch as I have been? As David, when God declared unto him the intentions of his further mer∣cies, for him and his posterity: He sate before the Lord, and said, Who am I, O Lord God? and what is my house that thou hast brought me hitherto? So is it with the true penitent, upon the De∣claration of pardoning and accepting mercy. Now, O Lord God, who am I? I, who have done so wickedly, yet to be remembred so graciously? The same you find in Paul, who, though he recei∣ved a testimony of his pardon and acceptance, by a messenger gra∣ciously dispatched from Jesus Christ himself, Acts 9. 17. Yet he doth most frequently, and humbly acknowledg and confess the kinds and greatness of his former transgressions.

There is (for the time) a twofold Confession. 1. Antecedent, which is that humbling way, which God designs for the assecuti∣on of mercy. See Prov. 28. 13. & 1 Jo. 1. 9. To make us indite, and condemn our selves, that he may acquit and pardon us. 2. Conse∣quent; which is that judging, and self-condemning way, after mercy is obtained: The sight of mercy breeds four notable effects in a true penitent; 1. Much Admiration, (Oh, that God should look on me!) 2. Much Detestation, (Oh, that God should ever par∣don me!) 3. More contrition, (Oh, that I should sin against such a God;) 4. More Confession, (I have sinned, and done very foo∣lishly to sin against a God much in mercy.)

2. This consequent confession, which followes the expressions or testimonies of pardoning mercy hath these qualities. 1. It is an acknowledging of sin, with more compunction of spirit: Sight of pardon doth not only open our lips, but our eyes, and fetcheth forth not only words but tears; the heart doth break out, when mercy breaks forth: The heart never confesseth sin with more filial grief, then when it apprehends sin, much sin discharged with a paternal love: the wind breaks the clouds, but the Sun melts them most into showers, so &c. 2. It is an acknowledging of

sin, with more indignation: The grea••er mercy makes a peni∣tent to be the sharper Judg; the more God is now pleased with him, the more is he displeased with himself, for sinning against him. When God remembred his Covenant, Ezek. 16. 60. then did the penitential Israelites remember their wayes with shame. v. 61. And when he made it known to them, that he was pacifyed towards them, then were they confounded, and never opened their mouths more, v. 63. 3. It is an acknowledging of sin with more aggravation: Servile confessions are usually more deceitful and partial; as Adam did acknowledg his sin, but puts it on Eve; no co••fessions are so free and full, as such which arise from the appre∣hension of mercies. David got his pardon for a great transgres∣sion; but then ho•• exact is he in the distinct accusation of him∣self, and humble acknowledgment of his sin, in all the articles and circumstances of it? Psal. 51. 4. It is an acknowledgment of sin, with more detestation. Evidence of pardon produceth two effects: One is, more ardent affection of love to God; Another is (which necessarily followes) a deeper hatred of sin, which opposed so gracious a goodness. All that good which God mentions in the Covenant, Ezek. 36. 25. to the end of v. 30. produced a better remembrance of former evils, and also a deeper loathing of them∣selves for their iniquities, v. 31. As Job upon Gods appearing to him, and conferring with him, now abhors himself in dust and ashes: So the penitent upon the manifestation of divine favour, doth more acknowledg his vileness, judg his follies, and abhor his ini∣quities; it is ever true, that the greatest mercies set the heart at greatest distance with sin.

But now it is demanded; Why should the expressions of mercy elicite confession of sin, if it be pardoned? why any more con∣fession? Reasons though hereof be many. 1. Piety in man is not opposite, but only subordinate to Pity in God. Divine love doth not destroy, but increase duty: Assurance followes the habits, and alwayes advances the acts of grace: As it is our duty to seek our pardon by confession, so also to carry away the same with continued confessions; confession of sin is not a transient, but a constant duty; As the Mathematicians speak of a Line, That it is not punctum, but fluxus punctorum; so I say of any duty, It is not one indivisible act only, but an act repeated: to believe is a duty, in which one act only is not enough, for I must still keep my

eye upon Christ. So to confess sin, is a duty not done altogether, because once done; but still to be done, because a duty to be done: though God be pleased to forget, yet it is our duty to remember. But secondly, By confession of sin, after remission and testimony, mercy is now acknowledged to be mercy: What a man may speak in straights is one thing, what in free circumstances, when ex∣tra aleam, is another. Many a man cryes out for mercy, who perhaps scarce will give mercy all the glory afterward. But when we are pardoned, and yet confess sin, we do really profess, That it was not Worthiness in us, but only Goodness in God, that pardoned. No man can more fully give the glory of his pardon to sole mercy, then he who doth confess his sins after mer∣cy: What is this confession of sin, but as if the person should say, O Lord, to me, indeed, nothing did belong but shame and confusion; for I, for my part, have thus and thus sinned against thee, and deserved thy wrath, but it was meer mercy that saved and pardoned me? 3. The more pardoning mercy God shews, The more humility is thereby wrought in the heart; for who can behold much pardon, but withal must know, it was much sin that hath that much pardon? He hath great∣er cause of shame, because all this while a God of such mer∣cy hath been offended: So that here is more cause for the heart to abase it self and to confess its own vileness. 4. Up∣on gracious remission, more, and new grounds of Confession do arise: Before I am pardoned, I confess my sins, because God requires confession, and also because he doth upon a right confession promise Remission. When I am pardoned, more reasons of Confession are upon mercy, namely, mer∣cy granted, and mercy sealed. O then! have I not more cause to confess my sinful vileness, having tasted of most unspeak∣able goodness in the pardon of it?

Doth the penitent person humbly confess his sins after the pardon of them? Why, let us (if any of us think that we are pardoned) do so too: Tis a truth, that of all things we are most willing to forget our sins; we have much adoe to keep our thoughts on them in a penitential way (its death almost to some men to think on their sins thus) and in case if by a little du∣ty we have got the least hope of pardon, we ordinarily put those sins off from any future solemn Confessions. This I con∣ceive

ariseth from two causes; the one is the sensible influence which sin (often to be thought on) imprints on the conscience. After considerations of sin, we have usually most bitterness and trouble, which we willingly would not feel. Another is an igno∣rance of the power and use of pardoning mercy; which as it brings Rest, Peace, so most hearty grief and confession: I will say to men presuming on pardon, and yet failing in an after confession of their sins, 1. It is suspicious whether ever they had any pardon at all, or real assurance thereof; forasmuch as they fail in this af∣ter effect of confession, which is alwayes the more increased by the greater evidence of divine mercy. 2. It is suspicious whether they ever truly repented or no; for as much as true repentance doth incline us to go over and perfect all the acts and branches of Re∣pentance, whereof confession, in a right manner performed, is not the least.

But for our parts, if any of us upon a penitential course have been so far blessed as to see the face of God with peace, and have found any testimony of his pardoning mercy, let us never cease to bless that mercy, and with mournful and self-judging hearts to iterate and continue our confession of the sins for which we have found mercy.

Motives hereunto are these, 1. We shall hereby the better pro∣long and increase our assurance of divine mercy: I conjecture that you shall in your experience find this truth, viz. That assurance lives longest in a believing Eye, an humble Spirit, and in a Soul accustomed to the strict exercise of Repentance: the way to get assurance of pardon, is ever the best way to preserve and inlarge it. 2. Hereby our Consciences shall most acquit us for the sin∣cerity of our confession: Antecedent acts do not alwayes yield unto us that solid ground as subsequent acts: As about our out∣ward mercies, after prayers do more denominate the celestial frame then former prayers, because those may be depending on self-love and necessity, but the other springs out of spiritual love and piety, and respects to divine glory. So is it in the bu∣siness of confession of sin; to confess under the beams of mercy is a better temper then to confess under the strokes of Justice; it argues a more holy Ingenuity to acknowledg and bewail our vileness, being discharged of wrath and punishment, then only to exclaim either upon the Rack, or upon hopes to be taken off.

3. Hereby the frame of the heart is kept more tender against sin, as Ezra 9. 14. Should we again break thy Commandments? Con∣tinued sense of sin produceth four singular effects, and with much addition too; Most cordial Thankfulness, Most tender Fearful∣ness, Most diligent Fruitfulness, Most careful Tenderness. The daily judger of his former sins by a penitential confession, he is the man who abounds most with the thankful Lip, the watch∣ful Heart, the fruitful Hand and tender Conscience. Two things make us hardned and careless; Forgetfulness of Mercies from God, and of Sins against God. But no more of this Asser∣tion.

There is another implicit Observation from the carriage of the Father to this penitential Prodigal upon his Confession. It is this, As there is nothing in the Sons thoughts and expressions but his Sins, so there is nothing in the Fathers Intentions and expres∣sions but Kindness. The Son he thinks of his sins, intends to leave his sins, and to confess them, and so he doth; The Father he thinks of mercies and compassions, intends to accept and par∣don him; and when he comes, he doth not speak a word of his sins, but every expression is mercy, and peace, and kindness; Fetch the best Robe, put on the Ring, &c. Whence I conjecture this Proposition is observable;

That God takes no notice of our sins upon our true Repentance, but wholly expresseth himself in love and kindness. There are two Branches of this Assertion; 1. One, that God takes no no∣tice of former sins upon our true Repentance. There is a threefold notice of sin in respect of God; 1. Notitia Intuitiva; which is his all observing eye of Omniscience, from which nothing can be hid; but every Creature, and operation of the Creature, whether open or secret, is visible and manifest unto God: that distinction of known and unknown, secret and open, hath no place in God, to whose eye all things are naked. In this respect the former sins of a penitent fall within Gods notice; for the goodness of Divine Mercy doth not blind-fold the eye of Di∣vine Omniscience. 2. Notitia Charitativa; which is a notice of sins, as a kind Creditor takes notice of Debts owing unto him, and set down in his book, his eye is on them, and his Pen also to cross and dash them out. And in this respect also God takes notice of former sins, namely, so as out of rich love,

and gracious favour to cross and forgive them: unless we will fondly imagine that God forgives sins by hap-chance, at an ad∣venture, never seeing and considering what he doth. 3. Notitia Vindictiva; which is a Judiciary notice, as a Judge takes notice of the evil facts of a Malefactor to Condemn him, or to trouble and vex him. In this respect, upon true Repentance, God takes no notice of former sins, (.i.) either to condemn the penitent per∣son for them, or, to upbraid him and dishearten him by casting them into his dish, or hitting of him in the teeth, as we speak Proverbially. Hence those phrases in the Scripture upon sup∣position of Repentance, Jer. 31. 34. I will forgive their ini∣quity, and I will remember their sin no more. Not that Repen∣tance makes God forgetful (for he is no: capable of such a de∣fect as Oblivion) but that when men cease to sin, God will cease to argue and speak with them after a Judicial manner for their sins. So Ezek. 18. 21. If the wicked will turn from all his sins that he hath committed; ver. 22. All his transgressions which he hath committed, they shall not be mentioned unto him; he means, in any harsh, judicial, and cutting way. More such phrases there are, as, that he will cover our sins, cast them into the depths of the sea, and cast them behind his back; and though they be sought for, yet they shall not be found.

The second Branch is, that he expresseth himself wholly in love and kindness; the which is most evident in Jer. 31. 19. when Ephraim repented and confessed his sin, all the expressions now from God are full of tender Love, Is Ephraim my dear son? is he a pleasant child? I do earnestly▪ remember him still, (Ephraim thinks that I have forgotten him, that I regard him not, but there is no such matter;) my bowels are troubled for him, I will surely have mercy on him. Hos. 14. 2, 3. Israel is repenting, and confessing, and praying, and how doth God answer him? See v. 4. I will heal their back-slidings, I will love them freely, for mine anger is turned away from him. Ver. 5. I will be as the dew unto Is∣rael.

Yet here we must distinguish, 1. Twixt Gods expressions, which are alwayes very gracious, gentle, closing up, comforting and re∣viving of the penitent. And the penitents apprehensions, which by reason of several principles in him, are sometimes misplaced and mistaken: God is just, and he is a sinner; he is a penitent

sinner, and God is merciful: Now whiles the penitent appre∣hends his Sins only, and not his Repentance; or Gods Justice only, and not his Mercy, that tender graciousness and loving kindness, is not so acquitted by him in his apprehensions. Not that God is not really tender to him, but that he, through mistake and error, apprehends it not so.

2. Again, you must distinguish Gods tender love and kindness as it is considerable, in Divine promise, and in Humane sense and feeling: You can no sooner repent, but God is wholly in termes of tender love, if you will behold his behaviour towards you in his Promises: In them indeed you have the Idea, as it were, of his mind and affection; they are the right glasse to behold the face of his mercifulness in; through which, if you look, you shall not find any one harsh word, or look, or intention towards a penitent, but all his thoughts in them are thoughts of peace, and all his words in them are lips of peace. Though the Sama∣maritan poured both Oile and Vinegar into the wound, yet God, through his promises, pours out only the Oile of gladness. But if you consult with his sense and feeling (which is out of the roade of Faith) then indeed this gracious tenderness is not so evident, but we are apt, through incredulous hastiness, and unground∣ed mis-judgings, to exclaime with Zion, But my God hath for∣gotten me; or with David, He hides away his face from me: or with Job, (it was in the fits of impatience) He writes bitter things against me.

3. Thirdly, You must distinguish of the penitent behaving him∣self, either, ad modum penitentis, as a penitent, ad modum peccan∣tis, as a delinquent. Let him repent and keep on in the wayes of repentance, he shall meet with nothing from God but sweet∣ness of love and mercy; every step of righteousness is a path of peace and joy; but if he step aside, if he goes to a by-Lane, he may quickly lose the sight of the City; if the arm or foot slip out of joynt, then indeed there is ache and pain, instead of ease and quiet; so, if a penitent person do what is sinful, he must not think that God will appear in that amiableness; for as God will frown on no man which is in a good way, so will he smile on no man, if found in an evil path.

4. Lastly, You must distinguish of Gods expression of himself, and either Satans or our own unbelieving hearts representati∣ons

of God: Before we repent our own hearts and Satan repre∣sent God all in mercy to us, and when we do repent, so far as our hearts are sinful, they are still guileful, and conjoyn with Sa∣tan to represent God unto us all in Justice and terror. But a natural and proper representation is one thing, and a preternatu∣ral and corrupt representation is another thing. How the disposi∣tions and actions of men may present me in their due and real Entity to a man, is one thing; and how the cunning lies, and ar∣tificial devices of an envious enemy may report me, this is an∣other thing. This then is the sense of the assertion, That when any person doth truly repent, God will not only not upbraid, and object unto him his sins, but will graciously pass them over; and for his part, the penitent behaving himself like a penitent, and judging of him aright, according to his nature and promises, shall find all in love, graciousness, and kindness to him and for him.

Reasons whereof are these; 1. Ʋpon true repentance sin is pardoned: Repent, saith S. Peter, that your sins may be blotted out, Acts 3. And he that forsakes his sin shall find mercy, Prov. 28. And Isa. 55. 7. Let the wicked forsake his way, and I will abundantly pardon: Whence I infer, If sin be pardoned, then there is no voice from heaven to be heard but that of Love and kindness. Indeed while we continue in sin, like Adam, we hear the voice of God and are afraid; for then it is the voice of his wrath and threatnings: but sin being pardoned, wrath is remo∣ved, God is reconciled, and his voice now is only the sweet voice of the Gosp••l; not the thunders of Sinai, but the glad ty∣dings of Sion: Therefore, 2. God hath said, That he will not break the bruised reed, and takes it ill from any to add afflicti∣ons to the afflicted. Now there is no expression more observed by a penitent then Gods. Gods expressions are bruising or raising; all is for comfort or discomfort, as it comes from God; the least harshness from him would set back the penitent into an overwhel∣ming multitude of terrors, fears, and distractions, and discourage∣ments; the which the Lord likes not, having made the soul ••it for his mercies. 3. Comfort is the proper expression for the peni∣tent: As threatnings are the most proper for an impenitent person, so comfort for a penitent. It were a dangerous mistake to give a Vomit when a Cordial is proper; binding up is proper for the

broken in heart, and comfort for mourners, and reviving for the contrite. Gracio••s expressions from God, are the very thing which the penitent needs, his spirit cannot else live and uphold it self. There are two things under which the spirit of man cannot well bear up and sustain it self; One is, near and strong afflictions without Divine strength; Another is, the quick sense of sin with∣out the gracious sight of mercies. As they are needful, so are they seasonable, for as much as 1. Satan is most ready to fall f••ul upon the Soul, upon its Repentance, with strongest accusations, falsest suggestions and oppressions, to overwhelm it with despair, as on him in the Corinthians. 2. The Heart at such a time is most apt to fear the worst, to suspect its own soundness and Gods kindness. 3. Nothing would settle and quiet the Spirit of the penitent person more then Gods gracious expressions: This is light in darkness, life in death, the only Restorative to a sensible sinner, and a languishing soul. Therefore,

The first Use of this Point, shall be to imitate God in this kindness of expression, and goodness of oblivion: When we see persons truly penitential for former sins, as we must not call Evil, Good, so neither must we call Good, Evil; if God will not mention former sins to a penitent, how dare we to do it? It is an usual way of a sly and malicious person in his detractations; Yea, he is so and so now indeed, but what was he heretofore? And thus he digs up those old rotten corrup∣tions with his malicious tongue, which the penitent hath long buryed with many tears, and God hath covered with much mercy. It is an argument that thou art of a beastly nature, who art still in the wounds and not on the sound parts. Speak against sin, and condemn it as well in thy self as in others, with all ••it zeal, but spare at least the converted and penitent sinner: Never open a wound which God hath healed, nor shamefully blaze the sin which God hath mercifully par∣doned. 2. You see the way to have your sins covered and hid: Men upon sinful commissions devise many shifts, and colours, and arts to keep their sins close and hid, as if the Sun could be muffled, or the Fire sti••led, or the Wound not cured, would not break out; No, truly repent of sins, and that is the best way for to get sins concealed as well as par∣doned. Now the Lord will not mention them; but if we

continue impenitent, the Lord will set our sins in order, they shall break out to our shame as they have broken out to his dishonour.

Notes

• The kindest expressions of mercy, do not hinder an humble confes∣sion of sin.
• There is a twofold Con∣fession. Antecedent. Consequent.
• Consequent confession hath these qualities. It is an ac-•• knowledgment of sin, with more compun∣ction.
• With more in∣dignation.
• With more ag∣gravation.
• With more de∣testation.
• Reasons of it. Piety in man is not opposite, but subordin••te to pity in God.
• Mercy is now acknowledged to be mercy.
• The more par∣doning mercy, the more Hu∣mility
• New, and more grounds of con∣fession do arise
• Ʋse Upon sense of pardon let us do so.
• Such as fa••l in after confessi∣on. It is suspicious whether ever they had any Pardon at all. Or whether they ever truly repanted or no.
• Mo••ives to it. We shall here∣by the better increase our assurance of mercy.
• Our Consci∣ence will here∣by acquit us for the sinceri∣ty of our Con∣fession.
• The frame of the heart is hereby kept more tender against sin.
• Doct. 2. God takes no notice of our sins upon Re∣pentance, but expresseth him∣self wholly in love and kind∣ness. God takes no notice of for∣mer sins. There is, Notitia Intu∣itiva. Notitia Cha∣ritativa.
• Notitia Vin∣dictiva.
• He expresseth himself wholly in love and kindness.
• Distinguish Twix•• Gods expressions. And the Peni∣tents Appre∣hensions.
• Distinguish of Gods love▪ as it is considerable 〈◊〉〈◊〉 Div••ne Pro∣••••••es and Hu∣mane sense▪
• Distinguish of the behaviour, as a Penitent, or as a Delin∣quent.
• Distinguish of Gods expressi∣ons of himself, and Satans re∣presentations of him.
• Reasons of it. Upon true Re∣pentance sin is pardoned.
• God will not break the brui∣sed Reed.
• Comfort is the proper expres∣sion for the Pe∣nitent.
• Ʋse Imitate God in this kindness and goodness▪
• You see the way to have our sins cover∣ed and hid.