The Parable of the Great Supper Opened, Sermon 15
SERM. XV.
Luke 14.23.
And the Lord ſaid unto the ſervant, Go out into the high-ways, and hedges, &c.]
CHAP. I.
THe two former invitations,Exierunt Apoſtoli extra Judaeam ad Gentes. Salmeron. ver. 16. & 21. were to the Jews; this latter is to the Gentiles. In which invitation of the Gentiles, we have 1. The deſignation of the meſſenger ſent to invite them; the ſame that was ſent to the Jews. The ſame ſervant from the ſame Lord. The Lord ſaid to the ſervant, Go out.] 2. The deſcription of the place of their reſidenc, The high-ways, and hedges.] 3. The illuſtration of the manner of bringing them in.Hic Gentium votatio deſcribitur. Marlor. in loc. And compel them to come in.] 4. The confirmation of the end thereof; That my houſe may be filled.] From the firſt I obſerve,
Obſer. That the Gentiles now have the ſame Authority and Priviledge to embrace the Goſpel, as the Jews once had, Col. 3.11. The diſtinction of Jews and Gentiles comes not from Adam, but from Abraham: God called him from his idolatrous kindred, Gen. 12.1. making his Covenant of grace with him and his poſterity, renewing and confirming it by the ſeal of the Covenant, circumciſion,] Gen. 17.1, 2, 9, 10. called a ſeal of the Righteouſneſs of faith, Rom. 4.11. which Covenant, with the ſeal thereof, was confined to Abraham and his poſterity, and continued among them till Chriſt came in the fleſh, which poſterity of Abraham were called by three names. Heber from Hebrews, as it is judged, out of whole loyns Abraham deſcended. Iſraelites from Iſrael; Abraham's Grand-child. And Jews from Judah, one of the Sons of Iſrael. Which Jews were the Nation by way of eminency. An holy Nation, Exod. 19.6. inhabiting the Land of Judea, Canaan, the Type of heaven. And all other people who came not from Abraham's loins, were called Gentes the Nations of the world, or Gentiles. Others ſay, from the Epithet given to Abraham, who is called Abraham the Hebrew, Gen. 14.13. foreign from foreign to paſs over, or paſs through, becauſe from Meſopotamia he paſſed over Euphrates into Canaan, and ſo paſſed through the Land. Abraham the Hebrew, or the paſſenger, or paſſer-through. This denomination ſeemeth the more probable, Heber being far from Abraham, Gen. 11.17.
CHAP. II.
NOw concerning the priviledges which the Jews once had, the Apoſtle gives us a Catalogue of them, an Inventory of very choice goods, Rom. 9.4. who are Iſraelites, to whom pertaineth,
1. The Adoption. Iſrael was God's firſtborn, and ſo higher than the Kings of the earth, Pſal. 89.27. Though God had a natural ſon of his own, yet he adopted the Jews out of his abundant grace.
2. The glory: the Temple and the Ark ſo called, 1 Sam. 4.22. becauſe tokens of God's glorious preſence, and Types of Chriſt, the King of glory, whence Judea is called the glorious Land, Dan. 11.41. all the while God manifeſted his preſence there: but now ſin hath made it vile enough.
3. The Covenants: the moral law in two Tables, or the Covenant of grace often renewed.
4. The giving of the Law: the judicial Law for the ordering their common-wealth.
5. The ſervice: the ceremonial Law for the ordering of their worſhip of God. As God had adopted them, ſo he would have them brought up under his Law, as under a Tutor, Gal. 4.1.
6. The promiſes: the rich Legacies in the old Teſtament.
7. The fathers: they deſcended of honourable anceſtors, Abraham, Iſaac and Jacob.
8. Chriſt after the fleſh; who took on him the ſeed of Abraham, Heb. 2.16. as if a King ſhould marry into ſome poor family of his ſubjects, and be glad at the match.
CHAP. III.
THat the Gentiles have as good leave and priviledge to believe the Goſpel, as the Jews had, appeareth thus.
1. Abraham received the ſeal of the Goſpel-righteouſneſs being uncircumciſed, that he might be the father of thoſe who ſhould believe, God being able of ſuch ſtones to raiſe up children to Abraham, Matth. 3.9. even of the Gentiles, whoſe hearts were as hard as ſtones, and who worſhipped ſtocks and ſtones.
2. The propheſies of old were, that Chriſt ſhould be a light to the Genti…es, Iſa. 49.6. that the eyes of their underſtanding might be opened to ſee the way to heaven, and walk in it. And Iſaiah and Moſes told the Jews ſo to their face, though they deſpi…ed the Gentiles, Rom. 10.19, 20. now the Prophecies were all to be fulfi…ed in due time.
3. Gentiles are put into the Genealogy of Chriſt; it is obſervable, how among all the men in Chriſts Genealogy only four women are put in, beſide Mary the Mother of Jeſus. two of which were Gentiles, viz. Rahab of Canaan, Ruth of Moab. The other two of the Jews, Thamar and Bathſheba, notorious for inceſt and adultery.Vid. Spanhem. dub. Evang. dub. 25. part 1. St. Ambroſe and Chryſoſtom give ſeveral reaſons for this, as
1. To curb the inſolency of the Jews, to ſtain their pride, who boaſted much of their progenitors.
2. To ſhew, that no blot in predeceſſors is an hinderance to vertue in their poſterity.
3. To ſhew, that the greateſt ſort of ſinners are capable of converſion. Chriſt came from Gentiles, and ſinners, why then may not Gentiles and ſinners come unto him?
4. The wiſe-men of the Eaſt, who were Gentiles were welcome, when they came to worſhip Chriſt the King of the Jews: by their gifts they acknowledge Chriſt, the great propitiatory of the world.
5. Chriſt, when he preached on earth, had mercy upon a woman of Samaria, John 4. and upon a woman of Canaan, Mat. 15.22. ſhe grants ſhe was an heatheniſh dog, but yet crumbs of mercy ſhe did expect, and ſhe had her deſire, with a large Encomium of her faith.
6. Chriſt by his death hath broken down the partition-wall, Eph. 2.13, 14. that the Gentiles might come to the Jews, and take thoſe priviledges, which belonged to them as well as to the Jews.
7. Chriſt after his Reſurrection did enlarge the commiſſion of preaching the Goſpel. Though before there was a reſtriction in the commiſſion, Go not in the way of the Gentiles] Matth. 10.5. yet afterwards he bids them go teach all Nations, Matth. 28.19. and preach the Gospel to every creature, Mark 16.15.
8. The Apoſtles did turn to the Gentiles upon the refuſal of the Goſpel by the Jews, Act. 13.46. The Jews had the offer of the Pearl of great price, of the purchaſe of truth, but they made light of it.
9. The Gentiles did embrace the Goſpel, witneſs the many Churches that were founded among the Gentiles, at Corinth, Rome, Epheſus, Col…ſſe, Phillppi, Theſſalonica: and thoſe who did embrace the Goſpel, were as compleat in Chriſt alone, as ever the Jews were in all their height, Col. 2.10, 11.
CHAP. IV.
Uſe. 1. THis informs us of the unqueſtionable myſtery of the Goſpel God manifeſt in the fleſh, preached unto the Gentiles, believed on in the world, 1 Tim. 3.16. A great myſtery, that thoſe who were the profeſt enemies of God, worſhipping dumb idols for ſo many ages together, ſhould of a ſuddain become the ſpecial friends of God, turn from ſo many Gods, to cleave to one God. The Epheſians, who were much addicted to the black Art, yet the Goſpel coming in the power of it to them, it made them burn their conjuring books, though of a very great price, Act. 19.18, 19, 20.
Here alſo ye may ſee, that God is no reſpecter of perſons. This inference S…. Peter draws from our Doctrine, Act. 10.34. that is, of their outward eſtate and condition, as Countrey, Sex, Wealth, &c. Outward things neither pleaſe nor diſpleaſe God: …ut as for inward qualifications, the impreſſions of his own ſpirit, and works of Righteouſneſs flowing from the ſame, thoſe he doth reſpect, add graciouſly accept, ver. 35. he accepts not one man before another, but he accepts a Saint before a ſinner.
Ʋſe 2. Though we ſay the Gentiles have now leave to believe, yet we muſt know, it was allwaies lawfull, for them to embrace the true Religion. Thoſe of them that would, might turn Proſelites to the Jews, and ſome did ſo in ſeverall nations of the world: and in ſeverall ages of the world, before the time of the Gentiles general vocation came. As Jethro of the Midianites: Job of the Ʋzzites: Naaman of the Syrians: Araunah of the Jebuſites: …rijah of the Hittites: Ruth of the Moabites: Corne…ius of the Romans: the Eunuch of the Ethiopians.
Secondly, though we ſay it is as lawful for the Gentiles to believe, as it was for the Jews, yet the greater and more learned ſort of the Gentiles are as backward to believe, as thoſe of the Jews were. Have any of the Rulers, or Phariſees believed on him? John 7.48. thus it was among the Jews: and was it any better among the Gentiles? At Corinth not many wiſe, nor mighty, nor noble were called, 1 Cor. 1.26. At Athens among the Scholars no Church founded. The Philoſophers there ſcoffed at the ſtrangeneſs of the Goſpel, Act. 17.18. Thus it hath been in ſeveral ages. Ulpian, the chief Lawyer: G…len, the … of Phyſician: Porphyry, the chief Ar…ſ…e …: Plotinus, the chief Platoniſt: Lib…n…us … cian, the chief Orators in that age wherein they lived, were all profeſt enemies to Chriſt.
Uſe 3. Let us Gentiles conſider of that proviſion which God hath made in the Goſpel for Gentiles. 1. The ſalvation of God is ſent to the Gentiles, Act. 28.28.—2. God hath opened the door of faith to the Gentiles, Act. 14.27. hath acquainted …he Gentiles with the way of applying the Goſpel. 3. St. Paul, one of the chief of the Apoſtles, is called the Apoſtle of the Gentiles, Rom. 11.13. deſigned of God purpoſely for the good of the Gentiles; to bear God's name before the Gentiles, Act. 9.15. to write God's mind unto the Gentiles.
Now let us Gentiles bleſs God for this good news of the Goſpel, Rom. 15.9, 10, 11, 12. Let the Iſles be glad, and ſing for joy. Let us of this Iſland bleſs God for the plentiful preaching of the Goſpel. Let us Gentiles make much of the Goſpel, be deſirous to hear it, and ſubject our ſelves to it, Act. 13.42, 48. let us fear, while we conſider that the Jews were cut off, when the Gentiles were graffed in, Rom. 11.20. know this, God hath not tyed his promiſes ſo to any mans ſeed, but that they may be caſt off, if they degenerate. And let us Gentiles wait and pray for the fulneſs of the Gentiles, and the converſion of the Jews, Rom. 11.25. for the fulneſs of the Gentiles, let us pray, Lord, Let thy way be known upon earth, and thy ſaving health among all Nations, Pſal. 67.2. and for the converſion of the Jews: they ſhall come in, and ſo all Iſrael ſhall be ſaved. That is, the Nation of the Jews ſhall be brought in by the power of the Goſpel to profeſs the Chriſtian Religion, and ſo many of them ſhall be actually ſaved, as belong to the number of God's elect. Though obſtinacy lie never ſo long upon the Jews, yet none of them within the Covenant ſhall be loſt. From Sion ſhall the deliverer come, Non quia ibi natus, ſed quia inde doctrina ejus exivit in univerſum mundum.] Aquin.&c. not becauſe he was born there, but becauſe his Doctrine went forth from thence into all the world, ſaith Aquinas. Which ſenſe agrees with the Prophets words, Iſa. 2.3. The law ſhall go forth of Sion, and the word of the Lord from Jeruſalem.
Uſe 4. This Doctrine is comfortable to the converted Gentiles, for they are now fellow-Citizens with the Saints upon earth, Eph. 2.17. They are admitted into the new Jeruſalem, which hath twelve gates. That ſheweth, that there is every way acceſs unto Chriſt. They ſhall hereafter be fellow-inhabitants of the heavenly Canaan, with the ancient Patriarchs of the Iews. They ſhall ſit down with Abraham, Iſaac, and Iacob in the kingdom of God, Matth. 8.12. ſit down with them fellow-like, equal with them. Abraham was a great man upon earth, but he is greater in heaven; and the pooreſt Saint ſhall be where he is. Poor Lazarus ſweetly reſteth in his boſom.
CHAP. V. Into the high-ways and hedges.]
HEre we have the place deſcribed, where the Gentiles are to be called; God ſends his ſervant into the high-ways and hidges.] As the moſt deſpicable of the Iews before; ſo here the out-caſts of the Gentiles are made partakers of the Goſpel-proviſion. All Interpreters,Gentes variis v…s errantes. Salmer. G…utium agrestem populum. Lyra. Pau…eres & mondicos, qui domibus carent. Ravanel. Loca …, ubi ambula… homines ignoti & Advenae. Marlor. Gentes perorhis terrarum disperſas. Beza. both Popiſh and Proteſtant, do underſtand hereby the forlorn condition of the Gentiles, till God look upon them in mercy: they being like a company of Vagabonds wandring up and down by the high-ways ſide and hedges; not houſed and harboured in a ſpiritual ſenſe, but ſcattered about as beggars upon the face of the earth, till God by the power of the Goſpel brought them into the Church, to enjoy the priviledges thereof, wandring in their converſation through the vanity of their imaginations. To dwell among the hedges is in the Scripture put for a mean kind of living, 1 Chron. 4.23. and according to the general acception of the phraſe, to abide by the high-ways and hedges is put for a wandring kind of life, Mark 10.46.
Obſer. That God ſends the meſſengers of the Goſpel to them, who are as vagabonds and out-caſts upon the face of the earth, Mat. 22.9.
The Gentiles, and all by nature are as vagabonds and out-caſts.
I. They are ſuch as lead an unwarrantable life, as may thus appear.
1. They move not from any good principle; there is no true underſtanding with them, no fear of God before them, Rom. 3.11, 18. Hence the Gentiles were ſo ſottiſh, as to account the very ſtones in the high-ways as Gods, Ierem. 17.2. They anointed ſtones, their bonds and marks of Territories, accounted as ſacred trivial ſtatues. Theophraſtus in his ſacred ſuperſtiſion, remembers (for a part) the pouring of oil upon anointed ſtones, or ſtatues in the high-ways: whereupon lapis unguine delilutus, is reckoned by the Apuleius among his ſacred objects. Therefore the ſending the Goſpel into the high-ways, may have ſpecial reference to the reclaiming of the Gentiles from their ignorant, prophane, and idolatrous courſe of life, appearing by their image-worſhip in the high-ways.
2. They walk not by any good rule; they are all gone out of the way, Rom. 3.12. Vagabonds are lawleſs creatures, they will ſubmit to no order. Men naturally live contrary to the Law of God: they love to lurk in the high-ways, and by the hedges, without the precinct of good diſcipline.
3. They tend not to a good end. Men by nature are altogether become unprofitable, Rom. 3.12. like vagabonds, neither minding the common-wealth, nor their own families, for the good of which they ought to live.
II. They are ſuch as lead a miſerable life, as may thus appear.
1. They are Aliens, and Strangers to the people of God and their priviledges, Eph. 2.11, 12. Men that wander up and down in high-ways are not priviledged like thoſe who have their ſetled abode in Towns and Cities. Natural men have no acquaintance with God, nor admittance into his preſence, they live beyond the line of communication, as to fellowſhip with the Saints.
2. Vagabonds are deſtitute of houſe and home, void of neceſſary accommodations for a comfortable paſſage through this world. Natural men are in no houſe as it were, they live without the pale of the Church, that Church that ſhall be ſaved. As they have no enjoyment of communion with God now, ſo neither have they any hope to enjoy communion with him hereafter, Eph. 2.12. while they are void of grace, they are without hope.
3. They are expoſed to wind and weather, liable to continual danger. Thoſe who are in the high-ways are in the open air, where ſtorms and tempeſts do ariſe. Thoſe that lie in the hedges may ſoon catch their death by colds and ſurfets. Thus natural men are in perpetual danger, caſt out into the wide world, walking according to the Prince of the power of the air, and according to the courſe of this world, Eph. 2.2. There is lurking in hedges, and robbing in high-ways. Thoſe that ſtand in the ſinners way, are never out of harms way.
CHAP. VI.
THe ends why God ſends the Goſpel-meſſengers among theſe vagabonds and out-caſts are theſe,
1. To reclaim them from their vain courſe of life, that they ſhould no longer live to the luſts of men, to do what they liſt, 1 Pet. 4.1, 2, 3. God's word gives a check to mens conſciences for thoſe unlawful liberties, wherein they allow themſelves; it ſtartleth and affrighteth impudent ſinners, it ſtops them, and bids them go no further.
2. To recover them from the great danger, wherin they are by nature, to recover them out of the ſnare of the Devil. The Goſpel ſnatcheth them out of the hands of the Devil, Col. 1.13. men naturally are under the power of Satan, now the Goſpel turns men from the power of Satan unto God. Chriſt came to diſſolve the works of the Devil, foreign, to undo what the Devil had done, too looſen them, and ſet them at liberty, whom the Devil had bound. This he doth by the miniſtry of his word.
3. To reduce them to good order, to bring them from the high-ways and hedges unto places of good diſcipline, where they may obſerve the order of the Goſpel, as thus. 1. In the partaking of the graces of God's ſpirit in ſome meaſure, which are linkt together hand in hand, 2 Pet. 1.4, 5, 6. as Virgins in a dance, viz. faith accompanyed with vertue: vertue accompanyed with knowledge or diſcretion: knowledge accompanyed with temperance: temperance accompanyed with patience: patience accompanyed with godlineſs: godlineſs accompanyed with botherly kindneſs: and brotherly-kindneſs with charity, or love to all men. 2. In the Participating of ordinances, Act. 2.42. Thoſe that belong to ſuch, are endued with graces. 3. In the performing of duties, leading a well-ordered converſation, Phil. 1.27.
CHAP. VII.
Ʋſe 1.Sine domo, non ſine Domino: ſine veſte; non ſine fide: ſine cibo, non ſine Christo: carabus expoſitus, ſed Angelorum ſocius. Fulgent. Epiſt. 2. THis informs us, that the preaching of the Goſpel is not confined to any particular Countrey, as once it was to the Land of Judea. The ſound is gone forth into all the earth; Rom. 10.18. Here ye may take notice, that thoſe who are mean and deſpicable outwardly, may be honourable and happy ſpiritually. The high-ways and hedges may afford converts. A certain beggar named Lazarus, that lay without doors upon earth is now received into Abraham's boſom, Luke 16.20, 22. he was houſeleſs ſaith Fulgentius, not Lordleſs; without cloths, not without faith: he wanted food, but wanted not Chriſt to feed upon: he was expoſed to dogs while he lived, but received into the ſociety of Angels when he dyed. A vaſt difference between temporal and ſpiritual eſtate. Here ſee the difference between God's elect before their calling, and after their calling. Before their converſion they are in the high-ways and hedges, where all commers and goers are, among the rude multitude, but after their converſion they are as a Garden encloſed, Cant. 4.12. A ſpot of ground taken from the commons of the world. Jeruſalem is a City compact.
Here alſo ye may be informed, that man is not in a capacity to merit; he is but as a beggar upon the high-way, covered with filthy rags, yet vain man would merit what is received in mercy. Vega ſaid, non accipiam coelum gratis, I will not receive heaven gratis.
Uſe 2. Though men by nature are as vagabonds and out-caſts, yet there are very few vagabonds and runnagates indeed that receive the Goſpel: ſuch creatures are uſually curſers and blaſphemers, Iſa. 8.21, 22. deſpiſers of all good: the ſhameful trade of begging is accompanyed with many vices.
Uſe 3. Let not us who are ſinners of the Gentiles, continue in Heatheniſh ways, ſince the grace of the Goſpel is brought unto us, Act. 14.15. Let us remember our former ways, remember that in times paſt we were Gentiles in the fleſh, Eph. 2.11. and let this keep us humble, watchful, and thankful. The profane ſinners of the world may ſerve as ſo many remembrances to us. Such were ſome of you, ſaith the Apoſtle to the Corinthians, 1 Cor. 6.11. ſee that ye walk not as other Gentiles walk, Eph. 4.17. look upon the ſinful lives of others, and be aſhamed of their ways.