The Parable of the Great Supper Opened, Sermon 16
SERM. XVI.
LUKE 14.23.
—And compel them to come in, &c.
CHAP. I.
THeſe words contain the third particular conſiderable in this verſe, the manner how thoſe who are without do come in to partake of Goſpel-proviſion: it is irreſiſtibly brought about, called here Compulſion: Concerning which, we muſt thus diſtinguiſh; There is a magiſterial and a miniſterial compulſion. St. Auguſtine uſeth this for the Magiſtrate's compelling his ſubjects to the worſhip of God: but this cannot be ſo meant here, for the commiſſion is to the meſſengers or Miniſters of the Goſpel. Now the miniſterial compulſion is either diſciplinary or doctrinal.Spiritualis eſt coactio. Calvin. The diſciplinary is by ſuch cenſures inflicted upon thoſe who walk irregularly, but this courſe is to be taken with thoſe who are within the pale of the Church, and therefore not ſo proper for the meaning of theſe words, V…argumentorum & rationum. Salmer.which are ſpoken concerning them who are in the high-ways, and hedges. Wherefore the doctrinal compulſion muſt be here meant: viz. by the ſtrength of argument, and force of perſwaſion, and effectual application of the ſame, which overcomes the ſoul as powerfully and effectually, as natural compulſion and external violence overcomes the body. Hence I note,
Obſerv. That the power put forth in the miniſtry of the Goſpel for mans converſion is by ſ…itual compulſion, 2 Cor. 10.4. Heb. 4.12. This appeareth.
I. By conſidering the metaphorical expreſſions, whereby this is illuſtrated in Scripture.
1. It is called a pulling out of the fire, Jude ver. 23. catching hold of men, and reſcuing ſouls from everlaſting burnings. The Greek word foreign, ſignifies the Souldiers violent ruſhing, or ſeizing upon a Town or Caſtle for ſome rich booty, or for the delivery of ſome that are there held Captives.
2. It is called a pulling down ſtrong holds, 2 Cor. 10.4, 5. battering thoſe Forts and munitions which man's nature maintains againſt the revealed will of God: thoſe lofty conceits, whereby man's heart is lifted up againſt God, but this word is able to overcome them.
3. It is called a drawing men after God, Verbis & rationibus trahere. Druſius.John 6.44. haling them on, who draw back of themſelves; drawing them by ſtrong reaſons and arguments, ſuch as convince the ſoul. God compels by perſwaſion, and perſwades by compulſion.
4. It is called a conſtraining men unto holineſs, 2 Co…. 5.14. where the love of Chriſt prevails upon men, it keeps them within bounds, that they cannot break out into that looſeneſs as otherwiſe they would.
II. By conſidering the proper operations, whereby this is effected, as
1. The propounding arguments contrary to the intereſts and enclination of man naturally, as ſelf-denyal, taking up the Croſs, loſing life, and ſo to gain life and happineſs, ſtrange allurements! Matth. 16.24, 25. Chriſt draweth not his followers by arguments taken from carnal delights, as Mahomet doth His: the way Chriſt takes, is contrary to fleſh and bloud.
2. The removing what hinders the arguments propounded, and ſo enclining the will to cloſe with the ſame, taking away the unpliableneſs of the heart, and making it pliable, Ezek. 11.19. God in the work of man's converſion doth not only put forth his power in the nature of a moral cauſe, uſing arguments of weight, but in the nature of a phyſical cauſe, making thoſe arguments effectual by drawing, enclining, and moving the heart, and ſo working a real change. There goes forth a ſecret, ſweet, and violent power from God to make his exhortations effectual, as when Chriſt called St. Matthew to follow him from his cuſtom-gathering, and bid Lazarus come forth out of the grave.
3. The infuſing a new principle of life, or habit of grace, an inclination of the ſoul quite contrary to what was before, 1 John 3.9. it is not ſome acts, but an habit, by virtue whereof a man is called godly, which habit of holineſs is placed in the will: for no man is good or evil only, becauſe he underſtandeth good or evil things (as Aquinas well obſerveth) but therefore a man is called good or evil, becauſe he willeth thoſe things that are good or evil.
4. The acting of this new principle, contrary to natural inclinations, with the mind ſerving the law of God while the fleſh is for ſerving the law of ſin, Rom. 7.25. A man is carryed by force, when he is moved contrary to his enclination, ſuch a divine force worketh in the ſpiritual man.
The reaſons why it is thus, are theſe.
1. To ſhew the infallible conjunction of the effect with the cauſe, of our converſion with God's quickning grace, John 6.45. the grace of God is not in vain.
2. To ſhew the efficacy of a divine ordinance, accompanyed with Gods bleſſing, it is the power of God unto ſalvation, Rom. 1.16.
3. To ſhew that the glory of man's converſion is not at all to be attributed to man's ſelf; but altogether unto God. The work is wholly of God, Rom. 9.16. if man doth not ſhare in the work, he ſhould not ſhare in the praiſe.
Object. Why are no more converted at Sermons?
Resp. The election hath obtained it, and the reſt are hardened. The Goſpel is hid to them that are loſt, the God of this world blinding their minds, 2 Cor. 4.3, 4. old Adam proves too hard for young Melancthon: the miniſtry of the word cannot do it, if God withdraw his influence.
CHAP. II.
Uſe 1. THis, ſheweth us man's backwardneſs to be ſaved, and God's forwardneſs to ſave him, The Angel laid hold upon Lot and his family, while they lingred in Sodom, God being merciful to them: ſo while men trifle away their time in their natural eſtate, God ſeizeth upon them by the miniſtry of the Goſpel, crying to them, Save your ſelves from this untoward generatiom, Act. 2.40.
Here alſo ye may ſee, that God's power is greater to make man cloſe with good, than the power of Satan to make man cloſe with evil, 1 John 4.4. Satan hath but a tempting and enticing power, but God hath a compelling and enforcing power: Satan may be overcome, if he be reſiſted; but God overpowereth and overcometh man. Dr. Preſton ſaith, the Patrons of nature do put God into the ſame ſtraits, as Darius was in, when Daniel was in the Den, who would have ſaved him, but could not tell how (with which conceit King James was well-pleaſed) for, (ſay they) the will of man is only excited by moral or aſſiſting grace knocking at the door of it, and admoniſhing it, not that it is changed by habitual grace renewing and healing it. But this Text of ours, and many more tell us, that God, not only by moral perſwaſions, but by infuſed grace, turneth ſinners to himſelf after an irreſiſtible manner, Eph. 2.1. Phil. 2.13. Rom. 9.16.
Uſe 2. Yet notwithſtanding the will is not compelled. This is a known maxime; the will in natural things,Volunta… ſequitur rationem, ut indicativum, non ut impulſivum. though it always follow the dictates of the underſtanding, yet acteth moſt freely: the underſtanding doth not force it ſo to do. In ſpiritual things the will is conformed according to it's eſſential property of liberty, freely to make choice of the beſt things. God worketh upon man as a rational creature, and ſo man is made willing. Yet here obſerve, that though the will cannot be compelled in its elicit act, or free choice, yet it may be compelled in the commanding act. As when the perſecutors drew the Martyrs againſt their will before their Idols, putting incenſe into their hands to burn. So Chriſt ſaith to St. Peter, They ſhall draw thee whither thou wouldeſt not, John 21.
Now though converſion be wrought thus neceſſarily, yet conditions are required unto ſalvation,Conditionale poteſt eſſe in effectu. Heb. 12.14. but the conditions are of God's working, not of man's. Here obſerve, that which is conditional, may be neceſſary in the eſlect and event. If any of you go out of the ſhip, ye ſhall all periſh, Act. 28. but if ye ſtay in the ſhip, ye ſhall be all ſaved. It behoves us to abide in faith and holineſs, if we would be ſaved, and to be free and voluntary in our ſpirits therein, not haled and pulled to ſpiritual duties, compelled thereto only by external arguments.
Uſe 3.Deus facit voluntarios, non ſalvat invitos. Bern. Yield your ſelves unto God, who uſeth a compelling power to enforce or perſwade you unto good, Rom. 6.13. yield your ſelves as his priſoners of hope: Throw away your weapons, rebel no more, as Choſroes King of Parthia, who being ſubdued by the Romans, made a law that none of his ſucceſſours ſhould ever wage war with them again. Seize upon the kingdom of heaven by an holy violence: take it by force, be inſtant in ſerving God day and night, Act. 26.7. Think no pains too great, nor charge too coſtly, which is employed in God's ſervice: offer violence to your dull ſouls, when they are backward, pray that the word of God in the Miniſtery thereof may have a free courſe, 2 Theſ. 3.1. and put forth your power in your places for the good of others ſouls.
CHAP. III. That my houſe may be filled.]
THis clauſe carryeth in it the final cauſe of all the three former particulars in the verſe. If the words immediately before [compel them to come in] be meant of ſanctification, through the powerful perſwaſion of the word converting the ſoul, then theſe words muſt be meant of glorification, which is begun here, and perfected hereafter, which Chriſt calleth, many manſions in his father's houſe, John 14.2. Hence I note,
Obſ. God would therefore have the Goſpel preached, and ſouls converted, that heaven may be filled, Coloſ. 1.27, 28, 29.
It appeareth that God would have heaven filled.
I. Objectively: by the glory which is there provided; As the object of happineſs to be enjoyed, of which glory heaven is full. Now this is a maxim, that God and nature make nothing in vain. Heaven therefore being full of glory, it muſt therefore be filled with ſuch as are capable to enjoy it. That heaven is full of glory appeareth. 1. Typically, in the Tabernacle and Temple, the Types of this heavenly houſe: both which are ſaid to be filled with the glory of the Lord, Exed. 40.34. 1 King. 8.10, 11.—2. Metaphorically, heaven is here called an houſe, and it is a ſpacious houſe, and very durable, eternal in the heavens, 2 Cor. 5.1. it is an houſe, where is no want of room, nor need of repair, accommodation is there to the full, and there for ever. 3. Properly and plainly. There God is all in all, 1 Cor. 15.28. that is immediately, without the helps of ordinances, or means of grace.
II. Subjectively: by the Inhabitants which there are, and ſhall be to poſſeſs that glory which is there provided: here let us conſider.
1. The vaſt company which is there already; an innumerable company of Angels, and the ſpirits of juſt men made perfect, enjoying their happineſs with God the Judge of all, and Jeſus, the Mediatour of the new Covenant, Heb. 12.22, 23, 24. Unto which beloved ſociety believers are ſaid now to come, in reſpect of their ſpiritual conjunction with Chriſt's myſtical body.
2. The ſeveral ſorts of ſanctifyed ones, which are in the way to heaven, and are daily going thither, as is intimated in thoſe Beatitudes, in Matth. 5. viz. the poor in ſpirit, the mourners for ſin, the meek and lowly, thoſe that hunger and thirſt after righteouſneſs, thoſe that are merciful, thoſe that are pure in heart, and actively pure, ſuch as are peace-makers, ſuch as are perſecuted for righteouſneſs ſake. Thus we muſt conſider theſe ſeveral ſorts, which make up the reckoning in that number which daily filleth heaven.
3. The bodies of the Saints ſhall be raiſed to be glorifyed with their ſouls, 1 Theſ. 4.17. and thoſe heavens that contain the body of Chriſt, muſt contain the bodies of Chriſtians.
4. Their ſouls and bodies ſhall be filled with glory.
Their Souls thus.
1. With the fulneſs of grace, as of knowledge, wherewith their underſtandings ſhall be full, 1 Cor. 13.12. reaching the top of divine truth; of love, wherewith the wills and affections ſhall be full, embracing moſt intimately the chiefeſt good.
2. With the fulneſs of joy, Pſal. 16.11. All ſin, and all ſorrow ceaſe together.
Their Bodies thus.
1. They ſhall be filled with immortality: raiſed in incorruption, 1 Cor. 15.42. they ſhall die no more.
2. With dignity: raiſed in glory, ver. 43. no part of the body then ſhamefully needing a cover as now it doth.
3. With agility: raiſed in power, able to go through the ſervice of God without wearineſs.
4. With spirituality: raiſed a ſpiritual body, ver. 44. not maintained by natural helps of food, Phyſick, ſleep, &c. but kept by the power of God. Then body and ſoul making one perſon; ſhall ſerve and obey God without interruption for ever.
The reaſons why it is thus, are
1. The filling of heaven is decreed of God, and therefore muſt be effected. Though many Angels left their own habitation, J…de ver. 6. yet their habitation abideth to be poſſeſſed by others. There is not (as ſome obſerve) the leaſt atom of grace or glory intended for the creature, loſt to the univerſality, though forfeited by the individuals; for what was retracted, as to the extent of it to more, was ſupplyed by the intenſiveneſs of it in the fewer; whereby the divine juſtice was fully diſplayed, and the bounty not at all diminiſhed. And as the creatures find no abatement of happineſs conferred upon them, ſo neither ſhall the Creator find any abatement of homage attributed to him.
2. The preaching of the Goſpel, and converting of ſouls, is the only way to fill up heaven; for this is the way to have Chriſt in us, the hope of glory, Col. 1.27. This is the way to be joyned to that Church, which is the body, the fulneſs of him that filleth all in all, Eph. 1.22, 23.
CHAP. IV.
Uſe 1. HOw may this ſupport us under all our loſſes and ſufferings. What though we be caſt out of houſe and home, and loſe all for the Goſpel, yet if we help fill heaven when we are gone from hence, will not that make amends? Heb. 10.34. what if we ſhould live in a world filled with violence and oppreſſion, as the old world was, Gen. 6.13. yet God hath an Ark for Noah, an heaven for Saints; what, though we ſhould be filled with ſcorn and contempt as Iſrael was, Pſal. 123.3, 4. yet there is exceeding joy in the preſence of God, Jude ver. 24.
Uſe 2. Though heaven ſhall be filled with inhabitants, yet it ſhall be without any annoyance to thoſe inhabitants. We muſt not conceive that houſe above, where Saints immediately attend God's ſervice, like theſe houſes below, where we attend upon God in the uſe of means. Hear, when an houſe is filled, people are crowded; they ſtand and ſit in Little Eaſe; ſo that the very attendance upon means for the ſoul, is not without ſome annoyance to the body: but it ſhall not be ſo in heaven. That houſe is not an houſe made with hands, 2 Cor. 5.1. but eternal in the heavens, it is of an everlaſting continuance, and of a very vaſt circumference, without the leaſt inconvenience.
Uſe 3. Let us live as thoſe upon earth, who ſhall help fill heaven hereafter, let us be cleanſing our ſelves from all filthineſs of fleſh and ſpirit, and ſo be perfecting holineſs upon earth, which is the ready way to perfection of holineſs in heaven, 2 Cor. 7.1. This is like w ping the feet before we enter a room kept clean and fair. No unclean thing muſt enter heaven, as full as it will be. Without are dogs, Rev. 22.15. the fitteſt place for them! what ſhould they do within? Men that live like dogs here, muſt fare like dogs hereafter: heaven is no kennel for dogs, but a Palace for Kings, for Saints, who are Kings and Prieſts unto God. Let us look to be filled with the fruits of righteouſneſs; to be filled with ſuch fruits here, is to be fitted for glory hereafter. Grace (like Grapes) grows by cluſters. A cluſter of theſe grapes of Canaan we may view, Gal. 5.22. and we muſt look to be filled with ſuch fruits now, if we would have heaven filled with us hereafter; it is called the fruit of the spirit, ſuch fruit as doth not grow in Natures Garden. 1. Love,] the bond of perfectneſs. As the Curtains of the Tabernacle were joyned by loops, ſo are all true Chriſtians by love. 2. Joy,] that in ſpecial, whereby we rejoyce in our Neighbours good. 3. Peace,] the peace of concord with our brethren. 4. Long-ſuffering,] patience drawn out at length, continuing as long as the trouble. 5. Gentleneſs,] amiableneſs and ſweetneſs in behaviour. 6. Goodneſs,] uſefulneſs in our places. 7. Faith,] taken here for fidelity. 8. Meekneſs,] not eaſily provoked, a readineſs to paſs by injuries. 9. Temperance,] whereby a Chriſtian (as Maſter in his own houſe) doth ſo order his affections, that they do not irregularly move, nor inordinately laſh out.
To make us now to mind the way to heaven, conſider what lyeth in our Text: the goodly company we ſhall enjoy in heaven. It was the ſpeech of good old Grynaeus, O faelicem diem quum ad illud animorum concilium proficiſcar: & ex hac turbâ & colluvione diſcedam! Grynaeus.Oh happy day! when I ſhall depart from the crowd and ſink in this world, to go to that bleſſed councel of ſouls. There is but one heaven to hold all Saints, they ſhall all be in one houſe. Hold up your heads O Chriſtians, we ſhall be in that heaven where all the godly Patriarchs, Kings, Prophets, Apoſtles, Martyrs, and Preachers are, and where all our dear friends in the Lord are, who are gone a little before us. Doth it affect you to read the ſtories of the Patriarchs, the writings of the Prophets and Apoſtles, the ſufferings of the Martyrs; the Acts and Monuments of the Kings, the Sermons of godly Preachers? Oh how will it affect us to ſee thoſe very perſons another day, and to be happy with them.