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, 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 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.

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, Luke xix. 55, 56. 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 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 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 Mat. xxvi. 52..

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, John xv. 12. This is MY COMMANDMENT, that ye love one another. And again, John xiii. 34. 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, V 35. 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 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, James iii. 17. 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, if God peradventure will give them Repentance to the acknowledging of the Truth 2 Tim. ii, 24, 25..

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 ſpeaksEccleſ. vii. 9. : And, as the Apoſtle obſerves, The Wrath of Man worketh not the Righteouſneſs of God James i. 20. . 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 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 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 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 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 he to his Diſciples, Mat. x. 34. Think not that I am come to ſend Peace on Earth: I am not come to ſend Peace, but a Sword. And again, Luke xii. 51. 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 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 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 By Liberty, I mean not Licenciouſneſs, which is the Exceſs in Liberty; as Intemperance is the Exceſs in eating and drinking. And as it is no Argument, that Men ought not to eat or drink, becauſe they may be intemperate; ſo neither is it an Argument, that they mayn't have the Uſe of Liberty, becauſe they may be licencious. The Abuſe of any Thing is no Argument againſt its Uſe; nor againſt our Thankfulneſs, that we are favour'd with its Uſe. are every Day gaining Ground in our Nation; and that I uſe here the Words of the Rev. Mr. Samuel Chandler, in his excellent Book, entitled, Reflections on the Conduct of the modern Deiſts. Page 12. 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 Ibid. Page 13.15. 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.

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 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? 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 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 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 unſeaſonableThe Sermon was preach't on a Communion-Day. , if I take upon me the Work aſſigned the Servant in the Text, and endeavour to compel you to come in; to come in 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 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 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 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 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 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.