The poor are called in to partake of the feast. CXX. 27 Luke ment; for I had rather see my house filled with SECT. And in like manner, such will the Divine Into the roals and hedges.] Any gross and abandoned sinners might be represented as in this wretched condition. (See Eph. i. 12-17.) But it seems an excessive refinement of Brennius, to suppose the hedges here mentioned refer to the ceremonial law as a partition; as it likewise is to explain the first clause as relating to the proselytes of the gate, and the second to the idolatrous Gentiles. One might as well infer from ver. 24 that no Jews should be saved: and it argues a wrong taste in criticism to torture every circumstance into a fancied resemblance. Press them by the most earnest invitation to come in.] Nothing can be more apparently weak than to imagine, with St. Augustin and many others, that these words can justify the use of compulsion and force in religious matters; the absurdity and iniquity of which I have represented at large in my sermon on that subject. It is certain the word avayaw is often used VOL. VII. D to express an importunity where there could than the word our translators use: and it 28 CXX. Reflections on the invitations given us to the gospel-feast. SECT. circumstances, in the ways of idolatry and wickedness; and his church shall be filled with them, Luke while you, who reject his gospel, shall in righte XIV. 24 ous judginent be yourselves rejected, and perish for want of those mercies which you now des pise. IMPROVEMENT. Ver. MAY the infinite mercy of God forbid, that this should ever be 24 our condition! The gospel-feast, like the sumptuous banquet of Ahasuerus (Esth. i. 3, 4), is of a very long standing: not only from week to week, but from age to age, God is sending to 21, 22 invite new guests; and, after all the millions that have been regaled by it, and nourished up to everlasting life, there is yct room for more. Still are his servants sent from one time to another, with 23 all the fervor of the most affectionate persuasion, to urge sinners to accept of these desirable blessings; (for such only is the compulsion that becomes a feast, and suits the nature of reasonable creatures.) May we not receive the grace of God in vain! May we not perish, as thousands before us have done, by making light of the gospel! 18, 20 21 It has often been observed from this parable, that they were lawful occasions which these unhappy people pleaded as their excuse for neglecting the invitation. And how many perish by what is indeed laceful! But the care of our estates or cattle, our domestic affairs, and our dearest relatives, will be destructive to us, if they be minded as our main care, and our hearts be so attentive to them as to forget the one thing needful. Are we of the number of these who, though once blinded, impoverished and enfeebled by sin, are now brought as welcome guests to the table, which Divine love has spread? Let us adore the grace which opened the door to us, and opened our hearts to comply with the call; by its strong and powerful, though rational and gentle influence, compelling us to come in. Let the servants employed in the message urge it with a becoming earnestness; as well knowing, how much the heart of their great master is in it, and how much the happiness of souls depends on their accepting it. Lord! may we see thy table furnished with guests, and ourselves be so happy as finally to partake of those blessings, to which 15 we are now commanded to invite others! For blessed indeed are they, who shall eat bread in the kingdom of God! SECT. Religion must be undertaken with serious consideration. 29 SECT. CXXI. Our Lord urges upon his disciples the necessity of considering the difficulties of religion before they take up a profession of it. Luke XIV. 25. to the end. LUKE XIV. 25. AND there went great multitudes with him: and he turned, and said unto them, 26 If any man come to me, and hate not his disciple. AND LUKE XIV. 25. exxi. Luke ND as great multitudes attended Christ 2, SECT. and went with him in this his journey toward Jerusalem, he turned about and said to them, You now attend me from place to place XIV. 25, with some tokens of regard; but seriously consider how much it will cost you to approve yourselves my faithful followers. If any one comes to me to be instructed in my 26 father and mother, and religion, and to obtain the blessings of my kingwife, and children, and dom, and does not prepare himself, on a proper brethren, and sisters, occasion, to act as if he did even hate his father yea, and his own life and mother, and his very wife and children, and also, he cannot be my brethren and sisters, yea, and his own life too, that is, if he be not willing to abandon all these rather than to forsake me, he cannot really be my disciple, whatever he may pretend. And who-27 soever does not stedfastly resolve even to bear his cross, and to come after me, whenever he is cailed to tread the painful steps that I am taking in the way to crucifixion and death, he cannot be my disciple: and therefore, as I gave these things in charge to my apostles (Mat. x. 38. Vol. VI. p. 401), I repeat them to you as matters of universal concern, which require your most attentive consideration. 27 And whosoever doth not bear his cross, cannot be my disciple. and come after me, 28 For which of you intending to build a And it is necessary to dwell on the thought; 28 tower, sitteth not down for which of you, if he be a person of common first, prudence, and intend to build a tower, or any a Great multitudes attended Christ.] Perhaps the cure of the man who had the dron sy, and some expectations as to the event of Christ's visit to this Pharisee, might cause a crowd near his house; and what follows might be spoken the same sabbath, on our Lord's coming out from thence: but as the evangelist does not so expressly connect the passages, I was not willing to assert it in the paraphrase. b To act as if he even did hate his father and mother, &c.] Strictly speaking, to hate our nearest relatives, and our own lives, would be unnatural wickedness, and equally contrary to the dictates of humanity and other the genius of the gospel. But it is well If he intend to build a tower.] This 30 cxxi. first, and counteth the cost, whether he have sufficient to finish it? 29 Lest haply after he hath laid the foundation, and is not able to The insignificance of an outward profession. SECT. other edifice, does not first deliberately sit down, and compute the expence it will require, and comLuke pare it with his own circumstances, that he may XIV. 28. judge whether he has a stock of wealth [sufficient\ 29 to finish it? Lest when he hath laid a foundation, and is not able to complete [the work] he had begun, for want of money to go through finish it, all that bewith it, all who see it, as they pass by, should hold it begin to mock 30 begin to deride him, Saying, in contempt, This him, 30 Saying, This man must be surely a wise man, who thus began to began to build, and was build, and was not able to finish his plan; and not able to finish. here his imperfect work stands a lasting monu 31 ment of his great discretion! ten thousand to meet thousand? Or what wise king, if he was marching out to 31 Or what king encounter another king in war, does not first sit going to make war against another king, down and consider whether he has any such ad- sitteth not down first, vantage, as to arms, strength or situation, as and consulteth whemay induce him to conclude that he is able with ther he be able with no greater force than ten thousand men to meet him that cometh aand oppose him that cometh against him with gainst him with twenty 32 twenty thousand? And if he find he has not, 32 Or else, while while he that comes with this superior force the other is yet a great against him is yet at a distance, he sends an em- way off, he sendeth bassy, and desires terms of peace, acknowledging sireth conditions of an ambassage, and dehis readiness to submit to some things which peace. may be disagreeable, for the preservation of his dominions, and perhaps of his life. 33 So then do you consider, whether you think it worth your while to adhere to me on these terms; for I assure you, I will admit you on no other; and whosoever he be of you that does not stedfast of keeping vineyards or focks; and they d Or what king marching out to encoun- ly 33 So likewise, whoforsaketh not all that soever he be of you that he the case supposed here) merely double, but infinitely superior to ours.-The pious and amiable author of a late valuable piece called Orthodoxy and Charity (whoever be be) has given a quite different interpretation of this passage, which, so far as I can recollect, I have not yet seen, and which I am sure deserves consideration. He explains it (p. 43) as referring to those who have not courage to fight with their spiritual enemies, the world, the flesh, and the devil, and therefore make the best terms they can with them, and sit still neglecting Christ and religion. But if the passage be taken in this sense, our Lord, by declaring in the next verse that he will make no abatement in his own demands, plainly intimates how necessary it is to break through all opposition, and to determine to face all the difficulties in our way, which it will be our wisdom to view and consider, that we may be prepared with proportionable resolution. Reflections on a readiness to suffer for Christ. 31 cxxi. he hath, he cannot be ly resolve to give up all his possessions, whenever SECT. my disciple. he is called to it on my account, he cannot be owned by me as my disciple indeed. 34 Salt is good: but savour, wherewith shall it be seasoned? 55 It is neither fit for the land, nor yet for the dung-hill; but men cast it out. He that hath ears to hear, Luke And if you are not my disciples indeed, your XIV.34. if the salt have lost its outward profe sion will be very insignificant; for though salt in general is a very good thing, and my servants, as I formerly intimated (Mat. v. 13. Vol. VI. p. 203), are the salt of the earth; yet I must again add, if the salt be grown insipid, with what can it be seasoned? or what can recover those whom my gospel will not influence and reclaim? And as insipid salt is such a vile 35 and worthless thing, that it is neither fit to be used of itself as a manure for the land, nor even so much as fit for a place on the dung-hill to be there mixed with other dung; [but] it is thrown out of doors, and trampled under foot like mire in the streets: you also will be no less useless and contemptible, if, under the advantages and obligations of a Christian profession, you are destitute of a sincere principle of integrity and piety, and will be utterly abandoned and rejected as unprofitable servants. He therefore that hath cars to hear, let him hear it attentively; for it is a point in which not only the honour of my kingdom, but the salvation of your own souls is concerned. let him hear. IMPROVEMENT. MAY our most serious attention be fixed on so important a Ver. truth; and may this plain and candid declaration of our Lord be 35 duly regarded by us, as ever we desire to find the advantage of that relation to him in which we are so ready to glory! If we 34, 35 would not be cast out with disdain, and trampled under foot as worthless and vile, let us be solicitous that there may be the salt of Divine grace in our hearts; and let us undertake a religious profession with that deliberate consideration, which becomes a matter 28, 32 of such great importance. A hasty purpose will never bear us through the difficulties we must expect to encounter; and rash vows and thoughtless adventures, in this case, will only expose us to the derision of others, and the keener remorse of our own minds. Nor is the nature and evidence of religion such, as to have any reason to fear the severest examination. The demands of Christ 26 are indeed high; that the nearest relatives should be abandoned, and even life itself sacrificed for his sake; that we be at least mar tyrs |