A92856:527
The parable of the prodigal. Containing, The riotous prodigal, or The sinners aversion from…
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 faithful servant of Jesus Christ Obadiah Sedgwick, B.D. Perfected by himself, and perused by those whom he entrusted with the publishing of his works.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.
London: printed by D. Maxwel for Sa. Gellibrand, 1660
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
I begin with the first of these, the prime Favour bestowed on 1the Prodigal; in which you have observable, 1. The matter of that favour, called a Robe, and the Best Robe. What this Robe is, and why called the Best, whether for Order, or for Dignity, or for Necessity, or all, we shall presently discuss. 2. The Author of this favour The Father said▪ Why that phrase, the Father? why not, God said? Surely because our mercies, choicer mercies, come out of the hand of a reconciled God; they come from the Father of mercies, who is also the God of all grace. And why no more then, The Father said? &c. because saying from God is enough, it is as good as doing: his Imperative saying, is a Causative saying; if he speaks the word, we are made whole; and we, though naked, are clothed. 23. The manner of conferring it, [He said to his servants, Bring it ⟨p. 205⟩forth, and put it […] think the servants here are the Angels; Others […] them to be the Ministers of the Gospel. But why, saith he, to his servants, bring it forth, and put it on? is he not able to do it himself? True, God alone is able; but he who for power is able alone to confer any grace, being Lord of all, in wisdom thinks fit to confer and dispense Grace by the Ministry of servants, that so the use of means should always accompany the dependence on his power: But why, saith he not, let the Prodigal put it on himself? I conjecture, because, as God only hath Grace, so he only can invest us with it; we can no more dress our selves with spiritual abilities, then the child that is newly born: God finds the Garment, and he also finds the hands to put it on; gives Christ, and an hand of Faith to put him on; gives grace, and a will also to receive it. If the Prodigal had been naturally able, as the Pelagians clamour it, it had been enough that the Garment had been brought forth, and showed unto him as the best, and then he could have of himself put it on, but there is no such matter; the Prodigal wanted not only a Robe to wear, but strength also to put it on, and therefore the Robe is by his Fathers will, both represented to him, and he invested with it by a Forinsecal Induition. So that you have at this time, 1. The gift and the excellency of it. 2. The Author, or cause of it. 3. The means, or manner of Application of it. Touching the first, two questions crave our resolution: