IT was a common Thing with our Saviour, to discourse to his Hearers in parabolical Language: And his View herein (at least in Part) might be to accommodate himself to their Capacities, and take greater Hold on their Hearts; For there is no Way of Speaking, that more easily and familiarly conveys Truth into the Mind, or more strongly impresses it there.

The Words I have selected to employ our present Meditations, are Part of the Parable of the Supper: Concerning which, it may suffice to observe in general, [Page 2] That the Blessings of the Gospel-State are here com­pared to a Supper: The Persons firstly invited to it were the Jews; but these making light of the In­vitation, and excusing themselves from an Attendance at it, the Gentiles were then called in, the Gentiles of all Sorts and Kinds; and this, while the Jews were left under that Blindness of Mind and Hardness of Heart, in which they continue to this Day.

The Text falls in that Part of the Parable, which concerns the Gentiles; and is a Command to enforce their Acceptance of the Gospel Offer of Mercy, with all the Methods of Perswasion, with all the Motives and Arguments, suited to work upon the Reason and Understanding of Men. Says our Lord to the Ser­vant, Compel them to come in: In discoursing to which Words, I shall do two Things.

I. Explain to you the Meaning of that Compulsion, which our Saviour here recommends. And then,

II. Do the Duty enjoin'd the Servant in the Text, by endeavouring to compel you to come in, and partake of the Gospel Supper.

I. I am to explain to you the Meaning of that Compulsion, which our Saviour here recommends. Says he to the Servant in my Text, Compel them to come in. But what are we to understand by this Compul­sion? Of what Sort of Compulsion does our Lord speak?

Now, 'tis plain, he here speaks, not of physical, but moral Compulsion; not of Compulsion by outward Vio­lence, but internal Persuasion; that which is effected, not by Fines, Imprisonments, Racks and Tortures, but by Application to the Understandings of Men. The [Page 3] Compulsion, our Saviour intends, is of that Kind, which the Mind of Man is capable of, and is sutable to it as rational and intelligent: And this is Compulsion by sound Reasoning, good Argument.

Compel them to come in; 'Tis is if our Lord had said, Argue with them about coming in to the Gospel Kingdom; apply to their Reason and Conscience; inform their Understanding; convince their Judg­ment; make Use of those Persuasions, lay before them those Motives and Arguments, which will leave them inexcusable, if they are not wro't upon; if they are not, in the moral Sense, compelled to come in.

This is the plain Meaning of the Phrase; nor is its Sense at all difficult or perplext: And yet, as if Men had a Design to misunderstand our Saviour, they have taken Occasion from this, and such like Texts, to in­troduce that Sort of Compulsion into Religion, which can never be justified, either by Reason or Revelation.

This is particularly true of the Church of Rome, who interpret my Text as a Divine Warrant to make Use of Force and Violence in the Affairs of Conscience and Salvation. Instead of Reason and Argument; at least, together with it, they suppose our Saviour means Fire and Faggot: And if this is what he had in View, they have, it must be acknowledged, most punctually comply'd with his Command; as not having omitted any Kind of outward Violence, however barbarous and inhumane. But 'tis impossible our Saviour should have had it in his Thoughts to recommend this Sort of Compulsion: To be sure, if we may judge, either from his Example, the Nature of his Gospel, or indeed from the Reason of Things, this was one of the last Methods he would ever have recommended.

[Page 4]As for the Example of Christ, this was ever against the Use of Force in Matters of Religion and Conscience. He never compelled Men to embrace his Gospel; never made Use of the Art (which has since been found out▪ and so often put in Practice) of enlight­ning Men's Consciences, by fining their Estates, or imprisoning their Persons, or abusing their Bodies; ty­ing them to the Whipping-Post, Gibbet or Gallows. He did not go about, in any of these Methods of Force, to propagate his Religion; but in the gentle Methods of Persuasion. That was his Manner in making Pro­selytes to his Religion, If any Man will, let him be my Disciple. If any Man will, let him follow me. Will ye also go away? He used Violence with no Man; but applied to all, in a Way suited to their Make as Men: Reasoning the Case with them, of­fering Light to their Understandings, and Conviction to their Consciences; but after all, leaving it to their own free Choice, whether they would reject or re­ceive Him and his Gospel.

And 'tis remarkable, when his Disciples, in a Fit of religious Zeal, would have call'd for Fire from Hea­ven, to destroy those who would not receive him, he very seasonably gave a Check to it; informing them, how contrary such a Spirit and Conduct was, to the Design of his coming, which was to save, not to de­stroy Men's Lives. Says the Evangelist Luke, who gives the Account of this Matter, ^‖ He turned, and re­buked them, and said, Ye know not what manner of Spirit ye are of. For the Son of Man is not come to destroy Men's Lives, but to save them. Our Lord, you see, with a greater Severity than ordinary, corrected [Page 5] this burning Zeal of his Disciples; and this; though it was a religious Zeal; and the Object of it, those who rejected and despised, both Him and his Doctrine. And he ever discountenanc'd religious Fu­ry and Rage, in all the Acts and Instances of it: To be sure, he did so by his Example; for he ne­ver once, in his whole Life, did any Thing that lookt like persecuting Men for Religion. So far from it, that he was always calm and peaceable, and treated even his greatest Opposers with all Meekness and Mildness. His Concern was to serve the Interest of Men's Souls; and if he could do this in the Methods proper to be used with Men, i. e. by Persuasion and Argument, he was not wanting in his Endeavours: but he would not make Use of Force, nor in a com­pulsive Way have any Thing to do with them.

And the Gospel of Christ as little favours the Use of Violence in Matters of Religion as his Example: Yea, the Use of Force is absolutely inconsistent with the Nature of that Kingdom, the Gospel was intended to set on Foot in the World. So speaks our Saviour in those express Words, John xviii. 36. My Kingdom is not of this World. i. e. 'Tis not like earthly King­doms and Monarchies, which are establish'd with a View to Men's worldly Happiness, and are accordingly supported and guarded with worldly Sanctions: But 'tis a Kingdom of a quite different Kind, a Kingdom that is spiritual, having to do with Men's Souls, not their Bodies; with their eternal, not their temporal Con­cerns: And being a Kingdom thus spiritual in its Nature and Design, its Sanctions are of the same Kind; its Weapons not carnal, but spiritual: It exercises no Dominion over Men's Estates or Bodies; it makes no Use of secular Force. For so it follows in the next Words, If my Kingdom were of this World, then [Page 6] would my Servants fight. i. e. they would, in a Way of Force, defend my Person and my Doctrine: But, as a sure Evidence of the Truth of what I have said, that my Kingdom is not like the Kingdoms of this World, my Subjects and Servants make Use of none of the Methods of Hostility and Violence: Or if they do, 'tis not with my Approbation, they act not by Com­mission from me. And indeed, so far was our Savi­our from encouraging the Subjects of his Kingdom, to do any Thing in a Way of external Violence, tho' it were in Protection even of his very Person, that when one of them, upon such an Occasion, drew his Sword, he instantly gave forth his Command, Put up again thy Sword into his Place; and added upon it, in those solemn Words, All they that take the Sword, shall perish with the Sword ^†.

Nor is the Use of Force in religious Matters less contrary to the Gospel Precepts, than it is to the Na­ture of the Gospel Kingdom: Nay, such a Method of dealing with Men is contrary to what runs thro' the whole Gospel, as its peculiar and distinguishing Spirit and Genius. That of loving one another, of loving even all Men, Enemies as well as Friends, those who embrace Error as well as those who believe the Truth; yea, Pagans and Infidels, as well as Christians, is the Commandment of the Gospel, by Way of Emi­nence and Distinction. Says our Lord, ^* This is MY COMMANDMENT, that ye love one another. And again, ^‖ A NEW COMMANDMENT I give unto you, that ye love one another; as I have loved you, that ye also love one another. And again, ^†† By this shall all Men know that ye are my Disciples, if ye have Love one to another. Men of all Professions and Religions are [Page 7] known by some peculiar Badge and Character, So the Jews were distinguish'd by their Adherence to the Law of Moses; and the Pharisees among the Jews, by their Habit and Separation from other Men: But our Saviour would have his Disciples known and distinguish'd by their Benignity of Temper, their Love and Charity; expressing it self in all the Acts of true Kindness and Beneficence. And he requires it of Christians, so far to exceed all others in all the In­stances of real Love and Benevolence, as that this may be a Characteristick, a Mark by which to distinguish them from all other Men: So contrary is all Ha­tred and Strife, all uncharitable and ill treating one another, to the Precepts of the Gospel.

It may perhaps be pretended, 'tis from true Charity to Men, a Love to their Souls, a real Concern for their eternal Interest, that the Methods of Violence are used with them, that they are called to undergo Hard­ships and Sufferings in their Bodies or Estates. But the Gospel knows of no such Methods of Love and Charity: Nor is it Love to Men's Souls; but the Love of this World, the Love of Power, the Love of Tyranny over Men's Consciences, that puts Men upon the Methods of Force, to bring others to be of the same Profession and Principles with themselves. What the Scripture says of the Wisdom, is as true of the Love, that is from above, ^† It is first pure, then peace­able, gentle, and easy to be intreated, full of Mercy and good Fruits. And that ought always to be the Character of those, who call themselves the Servants of God, They strive not, but are gentle to all Men, patient; In Meekness instructing those who oppose them­selves, [Page 8] if God peradventure will give them Repentance to the acknowledging of the Truth ^*.

This is the Temper and Conduct, which the Gos­pel requires in Matters of Religion. Its Precepts are directly calculated to encourage and promote Peace and Good-will among Men: Nor can any Thing be more opposite to the Design and Spirit of the Christian Religion, than for Men to bite and devour one another, injure and male-treat each other: Nor does it at all alter the Case, tho' they should do this under the Pretext of Zeal for God, or the most passionate Concern for the Salvation of Souls.

We ought, 'tis true, to have near our Heart the Glory of God, and the spiritual and eternal Good of our friends and Neighbours; yea, of all Men: But we are much mistaken, if we imagine, that we can either do Honour to God, or Service to the Souls of Men, in the Methods of Wrath and Anger and Cla­mour: No, our Concern for the spiritual Good of others ought principally to express it self, in instructing those who are out of the Way, and oppose the Truth, not, as Gideon did the Men of Succoth, with Briers and Thorns; but with Meekness of Wisdom. For An­ger resteth in the Bosom of Fools, as the wise Man speaks^†: And, as the Apostle observes, The Wrath of Man worketh not the Righteousness of God ^††. If we are fierce and furious, and of a Temper disposing and engaging us, to convert Men's Souls by abusing their Bodies, we are in an exceeding bad Frame of Mind. For Zeal without Charity, a Zeal that would put us upon calling for Fire from Heaven, or the Sword from [Page 9] the Earth, to destroy Men's Bodies, for the good of their Souls, is as opposite to the Gospel, as contradictory to its great and fundamental Precepts, as any Thing we would rectify, that we suppose to be amiss in others.

But the Use of Force, in Matters of Religion and Conscience, is not only contrary to the Example of Christ, and the Precepts of his Gospel; but to the Na­ture and Reason of Things. 'Tis in it self a Method altogether unsuted to Work upon the Minds of Men. For whatever Influence it may have upon their Bo­dies, it can have none on their Souls. It conveys no Light into the Mind; it brings no Conviction to the Judgment and Conscience; it effects no Alteration in Men's Thoughts and Sentiments: But after all that can be done, in a Way of Compulsion, Men's Minds will be the same; they will entertain the same Thot's; the same Notions and Principles; and will, in the moral Sense, remain just the same Persons. Nor is there the least Sutableness in external Force to move the Soul, in any of its rational Operations: Yea, it is as absurd and ridiculous to make Use of Force to affect the Mind and Conscience, as it would be to make Use of Reason and Argument to affect the bodily Senses. Force is proper to the Body, Reason to the Mind: And 'tis plainly an inverting the Order of Nature, to make Use of that with Reference to the Soul, which is adapted, in its Use, only to the Body: Nor let Men use what Violence they please, will it have the least Influence upon Men, to make them truly religious. It may put them upon making an outside Appearance in Religion, i. e. It may make them Hy­pocrites, it may make them deal deceitfully both with God and Man, and often does so; but it can never make them good Christians. It may put them upon [Page 10] professing with their Mouths, or worshipping with their Bodies, as those, in whose Power they are, would have them; but there is no Value, religiously speaking, in such Professions and Worship: Nor indeed is there the least true Religion in any of those Actions that are the Result, not of Reason and Conscience, but of Force and Violence.

Not but that Men may, consistent with Reason, be restrained from these or those vicious Practices. The civil Good of Society may make such Restraints ne­cessary: And whenever it does so, they are reasonable; Men ought to be laid under them. Bat then it must, at the same Time, be remembred, there is no Religi­on in their abstaining from these or those Vices, while their abstaining from them is the Effect of external Force. As Men are rational, free Agents, they can't be religious but with the free Consent of their Wills; and this can be gain'd in no Way, but that of Rea­son and Persuasion. Compulsion is of no Significancy here. It has no Influence to persuade the Will; but rather the contrary: Nor was any Man ever forc'd to be religious.

Nay, even God himself does not, in this Way, go about to make Men religious. He uses Violence with no Man; forces no One, contrary to his Will, to betake himself to a religious Course. Whenever he draws Men to a Life of Holiness, 'tis with the Cords of a Man, and with the Bands of Love. i. e. in a Way suted to their Character as Men; in a Way adapted to their Make as free Agents. He does not make Use of the Methods of Force, turning Men from Sin to himself, whether they will, or no; but so manages the Affair, as to gain the free and full Con­sent [Page 11] of their Wills. He opens the Eyes of their Mind, and gives them to see the Ugliness of Sin, the Beauty of Holiness, the Need they stand in of Christ, his Sufficiency and infinite Readiness to be a Saviour to them; and he gives them such a Sight of these Things, such an Apprehension and Persuasion of them, as they never had before: And having thus removed the Ignorance that was in them, through the Blindness of their Mind, he persuades and enables them to chuse and act, according to the Dictates of their enlightned Understanding. And so, the whole of what he does, is in a Way suted to their Character, as Creatures endowed with Reason, and a Capacity of making a free Choice.

And this is the only Way, in which Men ought to be dealt with. 'Tis the Way that is suted to their Nature; 'tis the Way which infinite Wisdom thinks proper to take with them: And to leave this Way, and go into that of Force and Compulsion, — there's no Foundation for it in the Reason of Things; 'tis altogether absurd and inconsistent.

And thus we have seen, what that Compulsion is, which our Saviour recommends in the Text; that it is not a physical, but moral Compulsion: A Compul­sion not by outward Force, but internal Persuasion; a Compulsion by Reason and Argument, which is the only Compulsion, that is proper to be used with Men, who are rational and free Agents.

And now, considering what has been said, how con­trary external Force is to the Example of Christ, to the Gospel of Christ, and to the Reason of Things, way we not even wonder, that this is a Method that [Page 12] has been so much in Practice, in the Affairs of Reli­gion and Conscience? It has all along been the grand Engine, in the Church of Rome, to make Men Pro­selytes to their Way of Worship. And what they have wanted in Reason and Argument to bring this about, they have made up in wholesome Severities; and they have gone on in the Use of these, from one Step to another, till they have arriv'd at the Heighth of Barbarity: Insomuch that there is scarce any Kind of Cruelty, however unmerciful, but they have practised it. They have plunder'd Men's Estates; they have imprison'd their Persons; they have banisht them from their Families, their Wives and their Children: Yea, they have destroy'd their Bo­dies; and this, in all the Ways of Cruelty, that In­humanity itself has been capable of inventing. And all this they have done, under Pretence of Zeal for the Honour of God and Christ, and to serve the In­terest of Religion: Yea, they have barbarously mur­der'd Men's Bodies, at the same Time, pretending the greatest Love and Charity to their Souls.

It could scarce be believed, that Men should act so much in Contradiction to the most plain and the most fundamental Precepts of the Christian Religion, and all the while pretend a zealous Regard to them, but that it is a Fact, that can neither be disputed nor denied. 'Tis really an astonishing Thing, that the Christian Institution, which is so full of Love and Charity, and is intended and calculated to promote Peace on Earth, and Good-Will towards Men, should be the Occasion of so much Hatred and Ill-Nature, of so much unmer­ciful Barbarity and Cruelty! And yet, this is no more than what our Lord both foresaw and foretold. Says [Page 13] he to his Disciples, ^‖ Think not that I am come to send Peace on Earth: I am not come to send Peace, but a Sword. And again, ^† Suppose ye that I am come to give Peace on Earth? I tell you nay; but rather Division. The Words are not to be interpre­ted of the Design, but Effect of Christ's coming; what would follow thereupon, not in the Way of natural Tendency, but thro' the Wickedness of Men, in Words professing a Regard to him, but in Works denying him. The Design of Christ's coming was not to send a Sword, but to give Peace on Earth: And to this End the Laws of his Gospel are admirably well contriv'd: Insomuch, that if Men did but pay a due Regard to them, there would be no Strife and Contention, no Persecution, nor ill using of Mankind: No, not for the Sake of their Souls, any more than on other Ac­counts. But the Effect of Christ's coming has been quite different from the Design of it: Instead of Peace, it has, as our Saviour foretold, unhappily bro't a Sword; and this, to the most shameful Degree. Those who have called themselves Christians, have taken Occasion, even from the very Gospel of Peace, to devour with the Sword; committing all manner of Barbarities, the most horrid Blood-sheds. As was prophesied of the Church of Rome, under the Figure of a Beast exceeding dreadful, whose Teeth were of Iron, whose Nails were Brass, she has made War with the Saints, and prevailed against them, and worn them out; yea, she has devoured the whole Earth, has trodden it down, and broken it in Pieces: Or, as the Apostle John prophesies of the same Thing, under the Figure of a Woman whose Name is, THE MOTHER OF HAR­LOTS, AND ABOMINATIONS OF THE EARTH, she [Page 14] has been drunk with the Blood of the Saints, and with the Blood of the Martyrs of Jesus: Which, when he saw in Vision, he said upon it, as he had infinite Rea­son to do, I WONDRED WITH GREAT ADMIRATION.

Nor are those of the Church of Rome the only Ones, who have come into the Use of Compulsion and Force in the Business of Religion and Men's Salvation. Even Protestants themselves, of whom it could never have been expected, have too nearly resembled them in this Antichristian Practice. And indeed, this Spirit of Popery, the tyrannising over Men's Consciences, has been too much in Use, throughout the whole Chris­tian World, in all Ages Nor have any, among Christians, been more ready to practice themselves, and recommend to others, the Method of secular Discipline, than many among the Clergy. They have not only been Enemies to a Freedom of Inquiry, and the Right of private Judgment; they have not only been zealous to make Creeds, and impose the Belief of them on others; they have not only delivered over to Satan those, who were so unhappy as to dif­fer from them, tho' in Points of more Nicety than Importance; I say, they have not only come into such Methods as these, but have also stirred up the civil Magistrate, and got those fin'd, or whipt, or hang'd, or burnt, who could not bring their Consci­ences to a Compliance with their Decisions in Mat­ters of Faith. And for the Proof of this, we may appeal to the whole Series of Ecclesiastical History, which contains little else but such Matters as these.

O let it be for a Lamentation, that the GRAND CHARACTERISTICK of the GREAT WHORE OF BA­BYLON, viz. the SPIRIT OF PERSECUTION, the in­troducing Compulsion into the Affairs of Conscience [Page 15] and another World, has been so generally visible, in a less or greater Degree, upon all Sorts of Christi­ans! And the rather, because it has been the Occa­sion of so much Dishonour to Christ, and Reflection on his Gospel; and is so great a Reproach to the Christian Name.

'Tis worthy our thankful Notice, that the Prin­ciples of Liberty ^* are every Day gaining Ground in our Nation; and that ^‖ ‘a censorious persecuting Bigot is generally lookt upon with Contempt, and treated as a common Enemy to Mankind.’ It ought also to be mention'd to the Honour of the Go­vernment at Home, that ^† ‘it is just and generous, invades no Man's Right of Conscience, nor threa­tens him with Punishment for the greatest Differ­ence of Judgment, in Matters of Religion:’ In­somuch, ‘that not only Dissenters from the public Establishment are tolerated, and secured in many of their Rights as Men and Christians; but even Dissenters from Christianity itself, have been suf­fer'd to enjoy and publish their Sentiments, with­out any other Opposition but that of Reason and Argument.’

[Page 16]God Almighty protect the Persons, and prolong the Lives of his present Majesty, his Royal Highness, with the rest of the Royal Family, on whom, under God, the Nation depends for their Enjoyment of this Blessing of Liberty, on which depends every Thing else that is dear and valuable to them. And may this greatest of temporal Blessings be continued to them, in its full Extent, as long as the Sun and the Moon shall endure!

And as for us, the professed Disciples of Christ, in this Land, Let us stand fast in the Liberty where­with Christ has made us free. And as we have ap­peared against the Methods of Force in Matters of Religion, against the Impositions of Men in the Worship of God, let us go on to do so; esteeming it to be our Glory. And let us always plead for the Use of Liberty in the Affairs of our Souls, and another World: And if any should claim a Power to bind those Things upon the Consciences of Men, which Christ has not commanded, and should enforce their Impositions with the Sanctions of this World, let us esteem them, as having upon them, in this Respect, the Mark of the Beast. And let that be our Language, O my Soul, come not thou into their secret; to their Assembly, mine Honour, be not thou united.

II. But 'tis time that I come, in the second Place, to do the Duty enjoin'd the Servant in the Text, by endeavouring to compel you to come in, and partake of the Gospel Supper.

Only, let me previously observe, that by the Gospel Supper, we are here to understand the Blessings of the Gospel State; the Mercies promised and offered in the Dispensation, by Jesus Christ. These Blessings are [Page 17] here compared to a Supper, and in the parallel Place in Matthew's Gospel, to a Marriage Feast: By which is denoted the Plenty of these Blessings; that there is a full Provision of them in the Gospel; which all may partake of upon Free-cost, who will come and accept of them.

Having said this, I shall now make it my Business to compel you to come, and partake of this Supper.

1. And I would compel you, in the first Place, by minding you of the Person, who invites you to it. And this is none other than the infinite and eternal God. For he is the Person meant by the certain Man, in the beginning of this Parable; or, by the certain King, as 'tis in Matthew's Gospel. And shall we not accept an Invitation from the King of Heaven? Where is our Ambition? Where our Sense of Ho­nour? If on of the Kings of the Earth should in­vite us to an Entertainment, how should we esteem our selves honoured? With what Readiness should we embrace the Opportunity of setting down with him at his Table? And shall we make light of an Invitation from him, who is infinitely higher than the Kings of the Earth? Shall we excuse our selves, when invited by that glorious Being, before whom all Nations of the World are as nothing; yea, less than nothing and Vanity?

'Tis amazing Condescention in the high and lofty One, who inhabits Eternity, that he will so much as vouchsafe a Look towards such Worms of the Dust as we are: But O how much more amazing is the Con­descention, for that he is willing to sup with us, and that we should sup with him! And shall we be un­willing? [Page 18] Shall God call upon us to come, for all Things are ready, and we turn off the Invitation, making one Excuse and another? O our Senseless­ness and Stupidity! We ought, most certainly, to accept the Invitation, and come to the Supper, which God has provided.

2. I would compel you from the Consideration of the Blessings, you are invited to receive. And these are many and exceeding great. They extend to even all our Wants; especially, to those that respect our Souls, and their spiritual and eternal Well-being. Nor is there any good Thing, which our Souls do stand in Need of, but 'tis provided for them in the Gospel. Here is pardoning Mercy, and regenerating Grace; here is Peace with God, and Peace of Con­science; here is Strength to assist in Duty, to help over Difficulties, to resist Temptation; here is Comfort and Support under afflictive Tryals; here is divine Gui­dance thro' this World; and in a Word, compleat and everlasting Blessedness in the next.

O the Wonders of Divine Grace in making such a Provision of Blessings for the Good of our Souls! And shall we cast a Slight upon them? Shall we refuse to accept of them, when they are freely of­fered to us? O foolish and unwise if we do! For by rejecting the Gospel Offer of Mercy, we shall wrong our own Souls, as well as reflect Contempt on God.

3. I would compel you by laying before you, the great Cost a good God has been at to make this Pro­vision of Blessings for us. And he has been at a vast Expence. The Blessings, he invites us to receive in the Gospel, were all bought; and this, at the dearest [Page 19] Rate. They were not purchased with corruptible Things, such as Silver and Gold; but with the pre­cious Blood of Christ. Nothing short of this was suf­ficient to make a Purchase of them: And yet, ra­ther than we should go without them, the infinitely merciful God has put himself to this vast Expence. He has even parted with his own dear and only be­gotten Son. He spared him not, but delivered him up, to shed his Blood on the Cross; and by this Means has got ready for our Acceptance a Provision of Mercy, equal to the Needs of our Souls.

And will it not move us to come and accept of the Blessings of the Gospel State, when we consider what they cost, how much a good God has parted with for the Procurement of them? Where is our Ingenuity? Where our Gratitude to the dearest Lover of our Souls? We shall deserve to be forever stig­matised as base to the last Degree, if we entertain a low Thought of these Blessings, which have cost so much: Much more if we neglect, or refuse to come and take our Part of them.

4. I may compel you from the Need, the absolute Need, you stand in of these Blessings. You are undone, remedilously undone, without a Share in them. These Blessings are provided no where but in the Gospel: And if you won't come, at the Call of God, and partake of them, as they are here offered, your Souls must perish thro' Want of them. You can be par­doned in no Way, but that of the Gospel; you can be regenerated in no Way, but that of the New Co­venant; you can be saved in no Way, but that of the Mercy of God, in Jesus Christ. And are you willing to go without these Blessings? You can't do without them. Your Interest, the Interest of your [Page 20] Souls; and this, for all Eternity, is concerned in this Matter. Necessity is laid upon you. Your Salvation depends upon this very Thing. You must accept of the Mercy of the Gospel, or you must perish, and that unavoidably.

I have hitherto considered the Gospel Supper, as meaning the whole Provision of Gospel Mercy It will not be a Misapplication of the Text, if I take Oc­casion from it, to compel you to come in to the Gospel Supper, meaning hereby the Lord's Supper, the holy Sacrament,

And alas! That there is so much Need to make Use of Compulsion in this Matter; Compulsion, I mean, in the Way of applying to Men's Understanding and Conscience. One would think, much need not be said to persuade Men to a Duty so reasonable and bene­neficial: And yet, but few are wrought upon to come in to the Practice of it. The Number of those who go out of the House of God, when the Ordi­nance of the Supper is to be administred, is vastly great in compare of those, who make a tarry! Alas! How few are the Guests who sit down with Christ at his Table! They are but thinly scattered, here and there one to be seen. When the Invitation is given, in the Language of the Parable, in which is the Text, Come, for all Things are now ready: May it not be said, as follows in the next Words, And they all, with one Consent, began to make Excuse.

It will not therefore be unseasonable^‖, if I take upon me the Work assigned the Servant in the Text, and endeavour to compel you to come in; to come in [Page 21] to the Church of Christ, and to sit down with him at his Table.

Only, before I proceed, I would just observe, that as the Sacrament is an Institution of the Christian Re­ligion, spiritual Considerations are the only proper ones to be used with Men, to move them to an Obser­vance of it. Worldly Motives have no Place here. Men ought not to come to the Ordinance of the Sup­per, if they have no other Reason for their coming, but that they may be qualified for some Place of Ho­nour or Profit. This would be a base Motive indeed: And 'tis pity Men should ever be tempted with a Motive that is so mean and low: Nor would it be to the Credit of any religious Establishment, to make that which is a solemn Test of Men's Subjection to Je­sus Christ, a Qualification without which they can sustain no Office in the State, not so much as that of a common Excise-Man. If any Thing can be, this certainly is, a wicked perverting the Use of the most sacred Rite of the Christian Religion; turning it in­to an Engine of worldly Policy: At best, 'tis making Use of a Motive, which tends to compel Men to re­gard this Institution of Christianity, more with a View to themselves, than to God, or the Lord Jesus Christ: Nor, where the Motive from this World is so strong, would it be any Thing strange, if Men shou'd fre­quently be wrought upon to go to the Sacrament, that they might make a Gain of Godliness.

But 'tis Time that I proceed to the Work of com­pelling you to give your Attendance at the Lord's Supper. And,

1. Let me compel you from the Authority of Jesus Christ. The Ordinance of the Supper is plainly an In­stitution [Page 22] of his. Do this in Remembrance of me, are the Words of Christ himself; and as express a Com­mand from him, as any in the whole Gospel And is he not our Law-giver, and King, and Judge, as well as Saviour? Has he not a rightful Authority to give out his Commands? And are we not bound to obey them? And if we are oblig'd to obey his Commands at all, why not in this Instance as well as in any other? Has not this the same Stamp of his Authority on it? And if we may dispense with his Authority in this Article, why not in any other? Why may we not neglect Prayer, and the publick Worship, as well as the sacramental Supper? The Authority of Christ is just the same in these several Instances of Duty; and we may no more neglect to remember Christ at his Table, than to worship him in his House.

Nay, there are some Circumstances that do, in a peculiar Manner, recommend to our Observance the sacramental Institution. 'Tis the Institution of our dy­ing Saviour. To remember him, by eating Bread, and drinking Wine, in a religious Manner, was the Com­mand he gave us, just as he was going to lay down his Life for us. Says the Apostle Paul, 1 Cor. xi. 23. The Lord Jesus, the same Night in which he was betrayed, took Bread; — and said, Take, eat; — this do in Remembrance of me. And shall we not remember Christ, when he has desired we would; and expressed this his Desire, when he was about to do the greatest Act of Kindness for us, even offer up himself a Sa­crifice to make Atonement for our Sins? O let us not put so small a Value on the Love of our Re­deemer, as to neglect that Institution he has set up in his Church, on Purpose to perpetuate the Memory of it. Let us rather joyfully embrace every Oppor­tunity [Page 23] of remembring this Love of his, which was stronger than Death. 'Tis infinitely reasonable we should do so: Nor otherwise shall we be able to free our selves from the Charge of the blackest Ingrati­tude, to our best Friend and greatest Benefactor.

2. Let me compel you by shewing you, that you have no just Ground of Excuse, nothing sufficient to plead, why you should not come to this Supper.

Do any excuse themselves, became they have other Things to mind, which call off their Thoughts and Hearts from this Duty? This is the Excuse in my Context. One had bought a Piece of Ground, and he must needs go and see it. Another had bought five Yoke of Oxen, and he must go and prove them. And a third had married a Wife, and so could not come. And this is the Excuse of Multitudes at present. They are so encumbred with the World, that they han't Time to think of their Duty, or to engage in the Practice of it. But this is certainly an insufficient Excuse. We ought not to regard this World, or suffer any of the Affairs and Businesses of it, so to engross our Hearts, as to take 'em off from minding the Con­cerns of our Souls, and an Attendance on our Duty; particularly, this of waiting upon Christ at his Table. And if this is all that we have to say, the Lord of the Feast will be angry with us: Nor can we ex­pect, but that he will bind us Hand and Foot, and cast us into outer Darkness: There will be weeping and wailing and gnashing of Teeth.

Do any excuse themselves for the present, resolving that they will attend this Duty sometime hence? This, it may be fear'd, is the Case of too many. They are for putting off the Duty, hoping they may, with more [Page 24] Convenience, engage in it hereafter. But this also is an insufficient Plea. The Command of Christ, This do in Remembrance of me, requires instant Obedience. 'Tis a present Obligation that lies on us; and we may, by no Means, dispense with it: 'Tis at our Peril, if we do. Besides, we have no Time in our own Power, but the present: And if we don't attend this Duty now, we may never have another Opportunity.

Do any excuse themselves, because 'tis a solemn Or­dinance? Some are too ready to make this Plea; putting too great Difference between this and the other Duties of Religion. This, 'tis true, is a solemn Duty: But so is the Duty of Prayer. 'Tis a solemn Thing to address the supreme Majesty of Heaven and Earth. And perhaps the Prayers at the Sacrament, are the most solemn Part of the Duty. But let the Solemnity of the sacramental Institution be what it will, this is no Reason why we should neglect it. The more solemn the Ordinance, the greater is its Impor­tance; and the stronger therefore the Reason, why we should attend it.

Do any excuse themselves, because they an't pre­par'd for so holy an Ordinance? This is the most common Plea; but a very insufficient one. If we an't prepar'd for the Sacrament, 'tis our Sin: And do we think, that that which is our Sin, will be a sufficient Excuse, for a plain Neglect in Point of Duty? It can never be. If we are really unfit for an Approach to the Table of the Lord; our Duty is plain: We should instantly set about the Work of preparing our selves herefor; and give no Sleep to our Eyes, nor Slumber to our Eye-lids, till we have accomplisht it: And the rather, because if we are unprepar'd, in our habitual Frame, for the [Page 25] Sacrament, we are unprepar'd for Death and Judg­ment; we are unfit to go to Heaven. And this is certainly a State, we ought not to be quiet in.

Do any excuse themselves, imagining there is less Danger in a total Neglect of the Sacrament, than in coming to it, unless in the best prepared and most worthy Manner? This seems to be the Apprehension of some. They would willingly come to the Sacra­ment; but are afraid, they shan't receive in so worthy a Manner, as they would be glad, and so think it safest and best, totally to abstain. But this is intirely a wrong Way of thinking and arguing. For there is Danger in neglecting the Sacrament, as well as in coming to it in an unprepared Manner; and the Dan­ger of a total Neglect is certainly much greater, than a meer Defect in the Measure of Preparation. 'Tis a Fault to come to the Sacrament, unless we are in some good Measure prepared: 'Tis a Fault like­wise, and a greater Fault, totally to abstain. Our Wisdom therefore in this Case is, neither to abstain from the Sacrament, nor to come to it but in a well prepar'd Manner: And this is what we should take Pains about; nor should we allow our selves to be easy, till we have effected it.

In fine, Do any excuse themselves, because they imagine they shall be under greater Ties of Duty, and more will be expected and required of them? Some are afraid of this. They imagine, if they come to the Sacrament, they must lead more holy Lives; be more circumspect, more careful of themselves, and of their whole Walk. But neither is this an Objection of any Weight. 'Tis true indeed, the more Men profess, the more holy they ought to be; and the stronger are their Bonds to be circumspect of their [Page 26] Ways. And is this what we are afraid of? We should be asham'd to make such an Excuse. 'Tis certainly to our Dishonour; as arguing the Want of a just Sense of that Holiness, without which we can never see the Lord. We can't be too holy, nor too strongly bound to endeavour to be so, to the highest Degree.

The Time will not permit me to mention any Thing further; nor have I, indeed, any more than hinted at the Things, which have been mention'd, O be persuaded by the Arguments wherewith you have been compelled! And let it be your speedy Care to come to the Sacrament. You are now solemnly invited in the Name of Christ to give your Attendance at his Table. O excuse not your selves! Let it not be said, you were invited, but rejected the Invitation; least the Lord should swear concerning you, that you should not hereafter taste of his Supper, in his heavenly and eternal Kingdom.

And as for us, who have accepted the Invitation of Christ, and are about to eat Bread and drink Wine, according to his Appointment, let us take Heed to our selves, that we do it in a religious Manner. Let us put a Difference between this and common Bread and Wine. Let us eat of this Bread and drink of this Cup; employing our Tho'ts on Christ, and re­membring his Love in giving himself to die for us.

And may the Love of Christ constrain us to live unto him! Since he died for all, that they which live, should not henceforth live unto themselves, but un­to him who died for them, and rose again.