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ever complies with the invitation in this way, is admitted to that earthly feast of the soul which is the foretaste of the heavenly. You understand, then, what is meant by this feast, and by bidding you come to it.

3. God employs his servants to invite persons of all descriptions to this feast. The Lord God is the Master of the house, who makes this great feast. His own Son is the chief Servant, or Messenger of the Covenant, whom he sent to invite guests to the feast. "Behold my Servant," says he, "whom I uphold, mine Elect, in whom my soul delighteth: I have put my Spirit upon him, he shall bring forth judgment to the Gentiles." During his personal ministry on earth, he laboured assiduously in inviting men, and especially the Jews, to this feast. Under him, the apostles and evangelists were employed in this work in the first age of Christianity, and then ordinary ministers in every succeeding age. By such instruments "many" are bidden. The Jews, who were first bidden, had a renewed and a more explicit call when the gospel dispensation was actually introduced. But the Gentiles also are invited. Men of every description are invited; the high and the low, the decent and the scandalous, or, as it is here expressed, "the poor, and the maimed, and the halt, and the blind." The most depraved, the chief of sinners, are invited to receive the blessings of pardoning mercy and sanctifying grace, and that with the assurance that, if they come, they shall be in no wise cast out.

4. We are reminded by this parable, that multitudes reject the gospel invitation with vain excuses;* and we are admonished to beware of such conduct ourselves. That the majority of those to whom the invitation was addressed at first, rejected it, is quite certain; nor is it less plain that it is rejected by multitudes at the present day. Of these, some reject it broadly and audaciously, without explanation or apology. But, the far greater number reject the invitation more civilly, so to speak; they rather decline it for a time, than in plain terms reject it, though their conduct amounts to a positive and determined refusal: they make some show of respect for it, wishing it to be believed that they are sen

"With one consent," o pas; this ellipsis may be supplied by γνωμης, φωνης, ώρας, ψυχης, γλώσσης, οι αίτιας: the first word seems to deserve the preference; though Lightfoot's judgment in favour of the last, and deriving it from the verb in juxtaposition, Tagarela, is very ingenious, and deserving of consideration.

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sible of its value, and that they regret they cannot accept it, for reasons connected with certain things which claim their prior attention. The three excuses here mentioned are most wisely selected as a specimen. "The first said, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused." This was no excuse at all. Why not have complied with the invitation-why not have secured his most important concern first, and then have gone to see his ground afterwards? The second excuse was of a similar nature, "I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused." Neither was this any sufficient excuse; for, why not, for so weighty a reason, have delayed that trial for a short time? Both these cases are well chosen to represent how many persons are prevented from coming to Christ for the blessings of salvation by worldly employments, and how they even have the effrontery to plead these employments as justifying their neglect of religion. They "make light" of the invitation, and "go their ways, one to his farm, and another to his merchandise." They make attention to their temporal concerns an excuse for the neglect of secret, and domestic, and sometimes of public worship, and, more generally, for never giving their thoughts seriously to the things which belong to their eternal peace. In fact, those who are so completely engrossed with earthly things, have no room in their hearts for heavenly. As we regard our eternal welfare, let us beware of everything of this kind. Let us look more to things unseen and eternal, than to things seen and temporal. Let us seek first the kingdom of God and his righteousness, and then all other needful things will be added unto us.

The third said, "I have married a wife; and therefore I cannot come." But it is always very properly said on this pretence, Why not have brought his wife with him? or, if he could not prevail on her to accompany him, why not have come alone? This is an example of the way in which men's connexions often prove a hindrance to their salvation. When one-half of a set of connexions are decidedly worldly, this throws a difficulty in the way of the other. Likewise, when both husband and wife forget God, they are too ready to lay the blame on each other, instead of both taking it to themselves. "The woman, whom thou gavest to be with me, she gave me of the tree, and I did eat,” said Adam. It may be that some of you are in danger from unhappy relative discouragement. Beware of it, however, whether it

meet you in the form of absolute prohibition, or stern threatening, or enticing allurement, or bad example, or ridicule, or general known dislike to vital religion. Endeavour, if possible, to bring your opposing, or hesitating, connexions along with you. "For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt safe thy wife?" At all events, let none, however near and dear to you, so far prevail with you, as to keep you from accepting the gospel invitation, and securing the blessings of the covenant of grace.

It is worthy of remark, that none of these three persons presumes to say that he ought never to come to the feast, or stays away in consequence of his being engaged in any thing criminal, but that they all acknowledge that it is their duty to come some time, and all excuse themselves on grounds connected with things which are lawful in themselves. Somewhat in the same way still it is, that the generality of men neglect the great salvation, and, of course, cannot escape. Let us think well of this matter, lest with all our exemption from outward crime, and all our worldly respectability, which are well in so far, we find ourselves without religion, and, of course, excluded from its enjoyments at last.

Once more, this parable teaches that, however many may have hitherto refused the invitation, ministers are bound to persevere in most earnest endeavours to bring in sinners. The office of ministers, in this respect, is weighty and responsible. The servant is here represented as returning to the Master of the house, saying, "Lord, it is done as thou hast commanded," and showing him the result. And so must all ministers give in their report. It will be well for themselves, if they can say, "It is done as thou hast commanded;" but, their report will be a sad thing for those who refuse their invitation. Let this consideration weigh with the people. Obey them that have the rule over you, and submit yourselves: for they watch for your souls as they that must give account; that they may do it with joy and not with grief, for that would be unprofitable for you." They must give in this account at last before the throne of judgment, and they should give it in, as they best can, from time to time now, at the throne of grace.

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When any servant returns and reports that the invitation has been declined, the Lord is "angry." Yet so gracious is he, that he generally sends the invitation again. He says

to his servant again, “Go,” and “ Go quickly,”—Go immediately, and with the speed suited to the importance of the message, and to the danger which threatens the short-lived recusants. If he fail with some, he directs him to try others. "Go out"—do not always wait till men come to you, but go out in search of them. "Go out quickly into the streets and lanes of the city" (a plain direction and encouragement to use active measures to get at the most neglected, careless, and ungodly portion of the community in our cities and towns), "and bring in hither the poor, and the maimed, and the halt, and the blind." And besides this, ministers are directed to " go out into the highways and hedges” in the country, and to bring in all they can, may be filled."

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Compel them to come in." Not that any bodily, external violence is to be used, in order to make men Christians: the expression does not necessarily imply any such idea,* and the attempt would be wicked and absurd. The weapons of our warfare are not carnal. But, the meaning is, that ministers are perseveringly to employ all scriptural kinds of representations and pleas, which, under the influence of the Holy Spirit, are calculated so to inform men's understandings and affect their hearts, as that they may accept the invitation in the gospel. Thus it is, then, that the servant wishes to compel, to importune, to press you all to come in, at present, and would take no denial. Nor need he go beyond this parable itself for urgent pleas wherewith to press the invitation.

Be entreated to come in by the consideration of your naturally miserable and perishing condition. Your state is much worse than that of the poorest and most destitute inhabitant of any of our lanes, or beggar on any of our highways; that is, looking merely to their temporal poverty and destitution. Will you not, then, hungry and famishing as you are, gladly come for spiritual food and refreshment?

*.

'Avaynaσov, press them, importune them, constrain them. 'Avayxałw and ßiaḥw are often used in this sense by the Greek classics, and cogo and compello by the Latin. Astyachus was compelled άvaynÜČETAI, that is, constrained, or persuaded, by the Cnidians, not to land his men; Thucydides, lib. viii.; on which there is this note by the Greek scholiast, 'AvaynaÇetαi åνTI TOU Teideta.. In Plato de Legibus, lib. x. the expression occurs, Βιαζεσθαι τοις λογοις. In Cicero de Amicitiâ, when two persons unite in entreating Lælius to discourse of friendship, he says that they were using force and compelling him: "Vim hoc quidem est afferre; quid enim refert qua rogatione cogatis? cogitis certe."—" Precibus compulsus," Justin, ix. 4.

Be entreated to come in, by the consideration that "all things are ready." All the preparation you can conceive is already made. God the Father is ready to receive you, God the Son has done and suffered every thing necessary. God the Holy Ghost is ready to sanctify and comfort you. To you is the word of this salvation now sent by preaching. Every blessing is ready to be bestowed on you; open your mouth wide, and it shall be filled.

Be entreated to come in, by the consideration that already many excellent and honourable guests have entered. Though there be room, the feast-chamber is not empty. On the contrary, the company is both numerous and select. They are waiting and longing for your joining them. The Church are uniting with the Spirit, in inviting you. "The Spirit and the bride say, Come. And let him that heareth say, Come; and let him that is athirst come. And whosoever will, let him take the water of life freely."

Be entreated to come in to this feast, by the consideration that "yet there is room." Yet there is room in the mercy of God; for, he is "the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth." Yet there is room in the merits of Christ; for his righteousness is perfect and of infinite value, his blood cleanses from all sin, and he is able to save to the uttermost all that come unto God through him. Yet there is room in the gracious influence of the Holy Spirit; for, he can enlighten the darkest, and regenerate the most hardened: and instead of his power being impaired by the great work he has already wrought on multitudes, he is still "the Spirit of might," and the washing of regeneration, and renewing of the Holy Ghost may be shed on you abundantly, through Jesus Christ our Saviour. Yet there is room in the Church of Christ on earth, more empty room, indeed, than there ought to be: and saints and angels will rejoice in your accession to the number of the faithful. And yet there is room in heaven. However many may be there already, there is room for many more; and room will be found for you, if you will only comply with this invitation to prepare for it. "In my Father's house," saith Jesus, many mansions; if it were not so I would have told you." Yes, in all these senses there is room for you yet: but, mark this, that if you obstinately reject the invitation, you will at last find that there will be no room; there may for others, but there will be none for you.

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