Luke xiv. 23.
And the lord said unto the servant, Go out into the highways
and hedges, and compel them to come in, that my house may be filled.
GOD erected this visible world as a monument of his glory, a theatre for
the display of his adorable perfections. The heavens proclaim his wisdom
and power in shining characters, and the whole earth is full of his goodness.
Man was in his original creation excellently fitted for the service of God,
and for perfect happiness in the enjoyment of divine favour. But sin has
disturbed the order of nature, defaced the beauty of the creation, and involved
man, the lord of this lower world, in the most disconsolate circumstances
of guilt and misery.
The all-seeing eye of God beheld our deplorable state; infinite pity touched
the heart of the Father of mercies; and infinite wisdom laid the plan of
our recovery. The Majesty of heaven did not see meet to suffer the enemy
of mankind eternally to triumph in his success; nor leave his favourite
workmanship irrecoverably to perish in the ruins of the apostacy. By a method,
which at once astonishes and delights the sublimest spirits above, he opened
a way for the display of his mercy, without any violation of the sacred
claims of his justice; in which, the honour of the law is vindicated, and
the guilty offender acquitted; sin is condemned, and the sinner eternally
saved. To accomplish this blessed design, the beloved Son of God assumed
the nature of man, in our nature died a spotless sacrifice for sin; by the
atoning virtue of his blood "he made reconciliation for iniquity,"
and by his perfect obedience to the law of God, "brought in everlasting
righteousness."
Having finished his work upon earth, before he ascended to his heavenly
Father, he commissioned the ministers of his kingdom to "preach the
gospel to every creature." He sent them forth to make the most extensive
offers of salvation to rebellious sinners, and by all the methods of holy
violence to "compel them to come in," and accept the invitations
of his grace. We have a lively representation of this in the parable,
in which our text is contained.
The evident design of it is, under the figure of a marriage-supper,
to set forth the plentiful provision, which is made in our Lord Jesus Christ
for the reception of his people, and the freedom and riches of divine grace,
which invites the most unworthy and miserable sinners to partake of this
sacred entertainment. The first invited guests were the Jews, the favourite
people of God, who were heirs of divine love, while the rest of the world
were "aliens from the commonwealth of Israel, and strangers from the
covenants of promise:" but these, through the power of prevailing prejudice,
and the influence of carnal affections, obstinately rejected the invitation,
and were therefore finally excluded from these invaluable blessings.
But it was not the design of infinite wisdom, that these costly preparations
should be lost, and the table he had spread remain unfurnished with guests.
Therefore he sent forth his servant "into the streets and lanes of
the city," and commanded him to bring in "the poor, the maimed,
the halt, and the blind,"--i.e. the most necessitous and miserable
of mankind;--yea, to "go out into the high-ways and hedges," to
the wretched and perishing Gentiles, and not only invite, but even "compel
them to come in, that his house might be filled."
The words of the text represent to us,
- I.
- The melancholy state of the Gentile world. They are described
as "in the high-ways and hedges," in the most perishing and
helpless condition.
- II.
- The compassionate care which the blessed Redeemer takes of
them in these their deplorable circumstances. He "sends out his
servants" to them, to invite them to partake of the entertainments
of his house.
- III.
- The duty of the ministers of the gospel, to "compel them
to come in," and accept of his gracious invitation.--These I shall
consider in their order, and then apply them to the present occasion.
I. I am to consider the melancholy state of the heathen world, while
in the darkness of nature, and destitute of divine revelation. It is easy
to harangue upon the excellency and advantage of the light of nature.
It is agreeable to the pride of mankind to exalt the powers of human reason,
and pronounce it a sufficient guide to eternal happiness. But let us inquire
into the records of antiquity, let us consult the experience of all
ages, and we shall find, that those who had no guide but the light of nature,
no instructor but unassisted reason, have wandered in perpetual uncertainty,
darkness, and error. Or let us take a view of the present state of
those countries that have not been illuminated by the gospel; and we shall
see, that notwithstanding the improvements of near six thousand years, they
remain to this day covered with the grossest darkness, and abandoned to
the most immoral and vicious practices.
The beauty and good order every where discovered in the visible frame of
nature, evidences, beyond all reasonable dispute, the existence of an infinite
and almighty Cause, who first gave being to the universe, and still preserves
it by his powerful providence. Says the apostle to the Gentiles, (Rom. i.
20.) "The invisible things of God, from the creation of the world,
clearly seen, being understood by the things that are made, even his eternal
power and Godhead." And yet many, even among the philosophers of the
Gentile nations, impiously denied the eternal Deity, from whose hands they
received their existence: and blasphemed his infinite perfections, when
surrounded with the clearest demonstrations of his power and goodness. Those
who acknowledged a Deity, entertained the unworthy conceptions of his nature
and attributes, and worshipped the creature, in the place of the
Creator, "who is God blessed for ever." Not only the illustrious
heroes of antiquity, and the public benefactors of mankind, but even the
most despicable beings in the order of nature, were enrolled in the catalogue
of their gods, and became the object of their impious adoration. "They
changed the glory of the incorruptible God into an image made like to corruptible
man, to birds and four-footed beasts, and creeping things," Rom. i.
23.
A few of the sublimest geniuses of Rome and Athens had some faint discoveries
of the spiritual nature of the human soul, and formed some probable
conjectures, that man was designed for a future state of existence. When
they considered the extensive capacities of the human mind, and the deep
impressions of futurity engraven in every breast, they could not but infer,
that the soul was immortal, and at death would be translated to some new
and unknown state. When they saw the virtuous oppressed with various and
successive calamities, and the vilest of men triumphing in prosperity and
pleasure, they entertained distant hopes, that, in a future revolution,
these seeming inequalities would be rectified, these inconsistencies removed;
the righteous distinguishingly rewarded, and the wicked remarkably punished.
But after all their inquiries upon this important subject, they attained
no higher than probable conjectures, some uncertain expectations. And when
they came to describe the nature and situation of these invisible regions
of happiness or misery, they made the wildest guesses, and run into the
most absurd and vain imaginations. The heaven they contrived for
the entertainment of the virtuous, was made up of sensual pleasures, beneath
the dignity of human nature, and inconsistent with perfect felicity. The
hell they described for the punishment of the vicious, consisted
in ridiculous terrors, unworthy the belief of a rational and religious creature.
Their practices were equally corrupt with their principles. As the
most extravagant errors were received among the established articles of
their faith, so the most infamous vices obtained in their practice, and
were indulged not only with impunity, but authorized by the sanction of
their laws. They stupidly erected altars to idols of wood and stone; paid
divine honours to those, who in their lives had been the greatest monsters
of lust and cruelty; yea, offered up their sons and daughters as sacrifices
to devils. The principles of honour, the restraints of shame, the precepts
of their philosophers, were all too weak to keep their corruptions within
any tolerable bounds. The wickedness of their hearts broke through every
enclosure, and deluged the earth with rapine and violence, blood and slaughter,
and all manner of brutish and detestable impurities. It is hardly possible
to read the melancholy description of the principles and manners of the
heathen world given us by St. Paul, without horror and surprise; to think
that man, once the "friend of God" and "the lord of this
lower world," should thus "deny the God that made him," and
bow down to dumb idols; should thus, by lust and intemperance, degrade
himself into the character of the beast, "which hath no understanding;"
and by pride, malice, and revenge, transform himself into the very image
of the devil, "who was a murderer from the beginning."
This was the state of the Gentile nations, when the light of the gospel
appeared to scatter the darkness that overspread the face of the earth.
And this has been the case, so far as has yet appeared, of all the nations
ever since, upon whom the Sun of righteousness has not arisen with healing
in his wings. Every new-discovered country opens a new scene of astonishing
ignorance and barbarity; and gives us fresh evidence of the universal corruption
of human nature.
II. I proceed now to consider the compassionate care and kindness
of our blessed Redeemer towards mankind, in these their deplorable circumstances.
He "sends out his servants," to invite them "to come in,"
and accept the entertainments of his house.
God might have left his guilty creatures to have eternally suffered the
dismal effects of their apostacy, without the least imputation of injustice,
or violence of his infinite perfections. The fall was the consequence of
man's criminal choice, and attended with the highest aggravations.--The
angels that sinned were made examples of God's righteous severity,
and are reserved "in chains" of guilt "to the judgment of
the great day." Mercy, that tender attribute of the divine nature,
did not interpose in their behalf, in order to suspend the execution
of their sentence, or to avert God's threatened displeasure. Their punishment
is unalterably decreed, their judgment is irreversible; they are the awful
monuments of revenging wrath, and are condemned "to blackness of darkness
for ever."--Now justice might have shown the same inflexible severity
to rebellious man, and have left the universal progeny of Adam to perish
in their guilt and misery. It was unmerited mercy that distinguished the
human race, in providing a Saviour for us; and it was the most signal comparison
that revealed the counsels of heaven for our recovery.
But though justice did not oblige the Divine Being to provide for our relief,
yet the goodness of the indulgent Father of the universe inclined him to
show pity to his guilty creatures, who fell from their innocence through
the subtlety and malice of seducing and apostate spirits. It was agreeable
to the divine wisdom to disappoint the devices of Satan, the enemy of God
and goodness, and recover the creatures he had made from their subjection
to the powers of darkness.
He therefore gave early discoveries of his designs of mercy to our first
parents, and immediately upon the apostacy opened a door of hope for their
recovery. He revealed a Saviour to the ancient patriarchs, under dark types
and by distant promises; made clearer declarations of his will, as the appointed
time drew near, for the accomplishment of the promises, and the manifestation
of the Son of God in human flesh. "And when the fulness of time was
come, God sent forth his Son, made of a woman, made under the law, to redeem
them that were under the law, that we might receive the adoption of sons."
This divine and illustrious person left the bosom of his Father, that he
might put on the character of a servant; descended from glories of heaven,
that he might dwell on this inferior earth; was made under the law, that
he might fulfil all righteousness; submitted to the infirmities of human
nature, to the sorrows and sufferings of an afflicted life, and to the agonies
of a painful ignominious death on a cross, that he might destroy the power
of sin, abolish the empire of death, and purchase immortality and glory
for perishing man.
While our Lord Jesus resided in this lower world, he preached the glad tidings
of salvation, and published the kingdom of God; confirming his doctrine
by numerous and undoubted miracles, and recommending his instructions by
the charms of a spotless life and conversation. He sent forth his apostles
to pursue the same gracious design of gospellizing the people, and furnished
them with sufficient powers to proselyte the nations to the faith. He also
appointed a standing ministry, to carry on a treaty of peace with rebellious
sinners, in the successive ages of the church; to continue, till the number
of the redeemed is completed, and the whole election of grace placed in
circumstances of spotless purity and perfect happiness.
These ministers are styled "the servants of Christ," by way of
eminence: they are in a peculiar manner devoted to the service of their
divine Master: from him they receive their commission; and by him they are
appointed to represent his person, preside in his worship, and teach the
laws of his kingdom. To assume this character without being divinely called,
and regularly introduced into this sacred office, is a bold invasion of
Christ's royal authority, and an open violation of that order, which he
has established in his church. These not only derive their mission from
Christ, but it is his doctrine they are to preach, and not the inventions
of their own brain;--it is his glory they are to promote, and not
their own interest or honour. Their business is not to propagate the designs
of a party, but the common salvation, and to "beseech all, in
Christ's name, to be reconciled unto God."
The apostles, the primitive heralds of the everlasting gospel, were sent
to make the first tender of salvation to "the lost sheep of the house
of Israel;" and they were commanded to begin at Jerusalem, the centre
of the Jewish commonwealth. But when the Jews obstinately persisted in their
impenitence and unbelief, they were commissioned to "preach the gospel
to every creature under heaven;" the sinners of the Gentiles were invited
to come in, and accept of the offers of salvation.
The prophets pointed out a Messiah that was to come, and proclaimed the
joyful approach of a Redeemer at the time appointed in the sovereign counsels
of heaven. The ministers of the gospel now are sent to declare, that the
prophecies are accomplished, the promise fulfilled, justice satisfied, salvation
purchased; and all that will come in, shall receive the blessings
of the gospel. They are not only freely to invite sinners, of all orders
and degrees, of all ages and nations; but to assure them, that "all
things are now ready," and to use the most powerful and persuasive
methods, that they may engage them to comply with the heavenly call.--Which
brings me to the third thing proposed; viz.
III. To show, that it is the great duty of the ministers of the gospel "to
compel sinners to come in," and accept of the blessings of the gospel.
This is so plainly contained in my text, that I shall not multiply arguments
to confirm it. My only business shall be to explain the nature of this compulsion,
or show in what manner sinners are to be "compelled to come in"
to the christian church.--And sure I am, not by the deceitful methods of
fraud and disguise, nor the inhuman practices of persecution and violence.
This text indeed has often been alleged by the persecuting bigots
of all ages, and applied to support the cause of religious tyranny;
to the infinite scandal of the christian name, and the unspeakable detriment
of the christian interest. By this means the enemies of our most holy faith
have been strengthened in their infidelity, the weak have been turned aside
from "the truth, as it is in Jesus," and the peaceable kingdom
of the Messiah transformed into a field of blood, a scene of hellish and
horrid cruelties. If this were the compulsion recommended in the
gospel, then absolute unrelenting tyrants would be the proper and most infallible
teachers; then racks and tortures would be the genuine and most successful
method of propagating the faith. But surely every thing of this kind, every
violent and driving measure, is in direct opposition to the precepts and
example of our blessed Saviour, an contrary to the very genius of his gospel,
which proclaims "Glory to God in the highest, on earth peace, good-will
towards men." Luke ii. 14.
The princes of this world exercise a temporal dominion over mankind, and
by fines levied on their estates, and punishments inflicted upon their bodies,
force men to an outward subjection to their authority and government. But
the kingdom of our Lord is of a spiritual nature; he erects his empire in
the hearts of men, and reigns over "a willing people in the day of
his power." External violence may necessitate men to an external profession
of the truth, and procure a dissembled compliance with the institutions
of Christ; but can never enlighten the darkness of the mind, conquer the
rebellion of the will, nor sanctify and save the soul. It may transfigure
men into accomplished hypocrites; but will never convert them into real
saints.
The gospel was originally propagated by the powerful preaching of Christ
and his apostles, by the astonishing miracles which they wrought in confirmation
of their doctrine, and the exemplary lives by which they adorned their profession
and character. Instead of propagating their religion by the destructive
methods of fire and sword, they submitted to the rage and cruelty of a malignant
world with surprising patience, and sacrificed their very lives in the cause
of God, without any intemperate discoveries of anger and resentment.--Instead
of calling for "fire from heaven" to destroy their opposers, they
compassionated their ignorance, instructed them with meekness, counselled
and exhorted them with "all long-suffering and doctrine," and
even spent their dying breath in praying for their conviction and conversion,
that they might be saved in the day of the Lord Jesus.
Now, in imitation of these primitive doctors of the christian church, these
wise and successful preachers of the gospel, it is the duty of the ministers
of the present day to use the same methods of compassion and friendly violence.
A disinterested zeal for the glory of God, a stedfast adherence to the truth,
and unshaken fidelity in our Master's cause, with universal benevolence
to mankind, must constantly animate our public discourses, and be conspicuous
in our private conversation and behaviour. We must diligently endeavour
to convince the understandings, engage the affections, and direct the practice
of our hearers. Upon this head, it may not be amiss to descend to a few
particulars.
1. Ministers are to "compel sinners to come in," by setting before
them their "guilty and perishing condition by nature." Sinners
are naturally fond of carnal ease and security; they are delighted with
their pleasant and profitable sins; they even "drink in iniquity like
water," with great greediness, with insatiable thirst, and incessant
gratification, but without fear or remorse. Upon this account, there is
the highest necessity to sound an alarm in their ears, that they may be
awakened to see and consider their dangerous state; or else they will never
be excited to "flee from the wrath to come." The secure sinner
is insensible of his want of a Saviour: "The whole need not a physician,
but they that are sick."
To this end, the ministers of the gospel are to set "the terrors of
the Lord" in array against the sinner, and let him hear the "thunder
of divine curses," that utter their voice against the unbelieving.
They are to represent in the clearest light, and with the most convincing
evidence, the evil of sin, and the danger to which it exposes; that "wrath
from heaven is revealed against all ungodliness and unrighteousness of men;"
(Rom. i. 18.) that the flaming sword of incensed justice is unsheathed,
and the arm of the Almighty ready to destroy such as are "going on
still in their trespasses," impenitent and secure. They are not only
thus to show them their danger, but to set before them at the same time
their wretched and helpless circumstances;--that no human eye can successfully
pity them, nor any created arm bring them effectual deliverance;--that,
while in a state of unregenerate nature, they are destitute of strength
to perform any acceptable service to the blessed God, and unable to make
any adequate satisfaction to his offended justice;--that indeed they can
neither avoid the divine displeasure, nor endure the punishment that is
due to their crimes. Thus, by a faithful application of the law and its
threatenings, we should endeavor, by God's blessing, to make way for the
reception of the gospel and its promises. This was the wise method observed
by our blessed Saviour, the first preacher of the gospel; and by the apostles,
his inspired successors. So John the Baptist, who served as "the morning-star"
to usher in the appearance of the "Sun of righteousness," did
thus "prepare the way of the Lord," by enlightening the minds
of men in the knowledge of their guilt and misery, and inciting them to
flee from the "damnation of hell."--The three thousand that were
converted to the faith at one sermon, in the infancy of the christian church,
were first awakened with a sense of their aggravated guilt, in "crucifying
the Lord of glory;" and brought in agony and distress to cry out, Acts
ii. 36, 37. "Men and brethren, what shall we do?"
This method, I confess, is disagreeable to the sentiments and inclinations
of a secure world; and may expose us to the reproach of those "that
are at ease in Zion:" but is agreeable to the dictates of an enlightened
mind, conformable to the plan laid down in the Sacred Scriptures, and has
in all ages approved itself the most successful method of promoting the
interests of real and vital religion.
2. They are to "compel sinners to come in," by a lively representation
of the power and grace of our Almighty Redeemer. Not
all the thunder and terror of curses from mount Ebal, not all the tremendous
"wrath revealed from heaven against the ungodly," not all the
anguish and horror of a wounded spirit in an awakened sinner, are
able to produce an unfeigned and effectual compliance with the gospel-terms
of mercy. The ministry of the law can only give the knowledge
of sin, rouse the sinner's conscience, and alarm his fear: it is the
dispensation of grace, that sanctifies and saves the soul. Nor is
the former needful but in order to the latter. So much conviction as gives
us a sight of our sin and misery, as inclines us to "flee from the
wrath to come," and disposes us to submit to the gospel-method of salvation
"by grace through faith," by sovereign mercy through the Mediator,
so much is necessary; and more is neither requisite, nor useful, nor desirable.
It is not the office of preachers to be perpetually employed in the language
of terror, or exhaust their strength and zeal in awakening and distressing
subjects. No; but as it is their distinguishing character, that they are
ministers of the gospel, so it is their peculiar business to "preach
the unsearchable riches of Christ." The person, and offices, and love
of the great Redeemer, the merits of his obedience, and purchases of his
cross, the victories of his resurrection, the triumphs of his ascension
and prevalence of his intercession, the power of his Spirit, the greatness
of his salvation, the freeness of his grace, &c.; these are to be the
chosen and delightful subjects of their discourses. They are to represent
him as one--who has completely answered the demands of the law, rendered
the Deity propitious to the sinner, and upon this account is able eternally
to save us from the vengeance of an offended God;--who is clothed with almighty
power to subdue the inveterate habits of sin, sanctify our polluted nature,
and restore us to spiritual health and purity;--who is Lord of the visible
and invisible worlds, who knows how to defeat the most artful devices
of Satan, and will finally render his people victorious over their most
malicious and implacable adversaries:--who having "made reconciliation
for iniquity" upon the cross, is pleading the merits of his blood in
heaven, and powerfully interceding for all suitable blessings in behalf
of his people;--"who is there exalted as a Prince and a Saviour to
give repentance and remission of sins; (Acts v. 31.) and is able to save
unto the uttermost all those that come to God in and through him;"
(Heb. vii. 25.)--in fine, who from his illustrious throne in glory stoops
to look down with pity upon guilty and perishing sinners, stretches forth
the sceptre of grace, and opens the everlasting arms of his mercy to receive
them.--These peculiar doctrines of the gospel they are frequently to teach,
upon these they are to dwell with constant pleasure, that sinners may be
persuaded to hearken to the inviting voice of divine love, and put their
trust in this almighty and compassionate Saviour. In order to which,
3. They are to show sinners the mighty encouragement that the gospel
gives them to accept of Christ, and salvation through
his merits and righteousness. As for ignorant presumers, these hear
the glad tidings of the gospel with a fatal indifference; and say in their
hearts, "they shall have peace," though they go on in their evil
way, stupidly "neglecting so great salvation," and regardless
of eternal things. But awakened minds are rather apt to draw the
darkest conclusions with respect to their case, and to judge themselves
excluded from the invitations of the gospel. Sometimes they imagine, that
the number and aggravations of their sins exceed the
designs of pardoning mercy:--at other times, that they have so long resisted
the heavenly call, that now the gate of heaven is irrecoverably barred against
them:--and Satan further suggests, that it would be the height of presumption
in them to lay claim to the blessings of the gospel, till better prepared
for the divine reception. Upon such imaginary and false grounds as these,
multitudes of the invited guests make excuses, and exclude themselves
from the "marriage-supper of the Lamb." It is therefore the business
of the servants of Christ to show, that "there is yet room" even
for the greatest and vilest sinners to come in, and partake of the
gospel-festival; that "all things are now ready" for their welcome
entertainment;--that the door is still open, and there is
free access, not only for those who have escaped the grossest pollutions
of the world, but even "for the chief of sinners," whose guilt
is of a crimson colour and a scarlet dye; that neither the
number nor aggravations of their iniquities will exclude them a share in
the divine mercy, if now they submit to the sceptre of grace;--that whatever
their condition and circumstances may be, it is of present obligation upon
them to accept the gospel-call, and their instant duty to come in;
the Master invites them "to come to him, that they may have life;"
and "whosoever do so," the Master of the house assures them, that
"he will in no wise cast them out." (John vi. 37)
4. They are to exhibit the unspeakable advantages that will attend
a compliance with the gospel-call. I know, indeed, the religion of Jesus
is by its enemies often represented in the most frightful and hideous colours;
particularly as laying an unreasonable restraint on the liberties of mankind,
and sinking them into melancholy enthusiasts. It becomes us, therefore,
who are "set for the defence of the gospel," to endeavour the
removing of this groundless prejudice, and to convince mankind by the light
of reason and Scripture, that "the ways of wisdom are ways of pleasantness,
and all her paths are peace:" that verily a life of faith in
the blessed Redeemer is the way to be happy, both here and hereafter.
O what more honourable, than to be "a child of God, an heir of the
kingdom of heaven?" What more pleasing, than to look back, and behold
our past iniquities all buried in the depths of eternal oblivion;--than
to look forward, and view our dear Saviour acknowledging us his friends
and favourites, and adjudging us to a state of unperishing glory? What more
advantageous, than to have the divine favour engaged for our protection,
the promises of divine grace for our consolation; and an assured title to
"an inheritance undefiled, incorruptible, and eternal?" This is
the portion of the true believer. These the privileges that attend a compliance
with the gospel-call.
These things are to be represented in such a manner as may tend to captivate
the hearts of men, and engage them in a solicitous care and resolution to
renounce the degrading servitude of sin, and resign themselves to the power
of redeeming grace. Thus by the most effectual and persuasive methods, the
ministers of Jesus are to compel sinners "to come in, that his
house may be filled."
It was not in my design, to consider the duty of the ministry in its just
extent; but only to insist upon those things that more properly belong to
my subject, and lie directly in the view of my text.--It will now doubtless
be expected that I APPLY my discourse more immediately to the present
occasion.
And suffer me, dear Sir, in the first place, to address myself to you, who
are this day coming under a public consecration to the service of Christ,
"to bear his name among the Gentiles; to whom the Master is now sending
you forth, to compel them to come in, that his house may be filled."
We trust you are a chosen vessel, designed for extensive service
in this honourable, though difficult, employment. We adore the God of nature,
who has furnished you with such endowments as suit you to this important
charge. We adore the great Head of the church for the nobler gifts and graces
of his Spirit; by which, we trust, you are enabled to engage in this mission
with an ardent love to God, the universal Father of mankind, with a disinterested
zeal for the honour of Christ, the compassionate friend of sinners, and
with tender concern for the perishing souls of a "people that sit in
darkness, and in the shadow of death;" who have for so many ages been
wandering out of the way of salvation, "without Christ, and without
God in the world."
The work of the ministry, in every place, has its difficulties and dangers,
and requires much wisdom, fortitude, patience, and self-denial, to discharge
it in a right manner, with an encouraging prospect of success: but greater
degrees of prudence, humility, and meekness, mortification to the present
world, holy courage, and zeal for the honour of God our Saviour, are necessary
where any are called to minister the gospel unto those, who through a long
succession of ages have dwelt in the darkness of heathenism, have from their
infancy imbibed inveterate prejudices against the christian faith, and from
time immemoria, been inured to many superstitious and idolatrous practices,
directly opposite to the nature and design of the gospel.
What heavenly skill is required, to convey the supernatural mysteries
of the gospel into the minds of uninstructed pagans, who are "a people
of a strange speech and hard language!"--What deep self-denial
is necessary, to enable you cheerfully to forsake the pleasures of your
native country, with the agreeable society of your friends and acquaintance,
to dwell among those who inhabit not indeed "the highways and hedges,"
but uncultivated deserts, and the remotest recesses of the wilderness!--What
unwearied zeal and diligence, to proselyte those to the faith
of the gospel, who have quenched the light of reason, and by their inhuman
and barbarous practices have placed themselves upon a level with the brute
creation!
Methinks I hear you crying out, "Who is sufficient for these things?"--And
indeed, if you had no strength to depend upon but your own,--no encouragement
but from human assistance, you might justly sink down in despair, and utter
the passionate language of Moses, "O my Lord, send, I pray thee, by
the hand of him whom thou wilt send;" thy servant is insufficient for
so great a work.--But it is at the command of Christ, the great Head of
the church, that you go forth; who by a train of surprising providences,
has been preparing your way for this important embassy; and therefore you
may be assured, that he will support you in the faithful discharge of your
duty, accept your unfeigned desires to promote the interests of his kingdom,
and finally reward your imperfect services with his gracious approbation.
You have his divine promise for your security and consolation; "Lo,
I am with you alway, even to the end of the world." This will afford
you light in every darkness, defence in every danger, strength in every
weakness, and a final victory over every temptation. If Christ be with you,
"in vain do the heathen rage," in vain will their confederated
tribes unite their forces to obstruct and discourage you. Infinite wisdom
will be your guide, almighty power your shield, and God himself "your
exceeding great reward." The presence of your divine Master will make
amends for the absence of your dearest friends and relatives. This will
transform a wild and uncultivated desert into a paradise of joy and pleasure,
and the lonely huts of savages into more delightful habitations than the
palaces of princes.
Let not then any difficulties discourage, any dangers affright you. Go forth
in the name and strength of the Lord Jesus, to whom you are
now to be devoted in the sacred office of the ministry. "Be not ashamed
of the gospel of Christ; for it is the power of God unto salvation to every
one that believeth, to the Jew first, and also to the Gentile." Let
zeal for the honour of God, and compassion for the souls of men, animate
your public discourses and private addresses to the people committed to
your charge. Always remember, that your character is a minister of Jesus;
and therefore with the inspired doctor of the Gentiles, you "are to
know nothing among them, save Christ and him crucified." Frequently
consider, that the gospel is a divine discipline to purify the heart, and
set up the kingdom of the Redeemer in the souls of men: and therefore it
is not sufficient to bring sinners to a profession of the name of Christ,
and an outward subjection to the institutions of divine worship: "You
are sent to turn them from darkness to light, and from the power of Satan
unto God, that they may receive forgiveness of sins, and an inheritance
among them that are sanctified by faith that is in Christ." Unless
this be effected, (whatever other improvements they gain,) they are left
under the dominion of sin, and exposed to the wrath of God; and their superior
degrees of knowledge will only serve to light them down to the regions of
death and misery. This then is to be the principal design of your
ministry: for this you are to labour with unwearied application,
and with incessant importunity to approach the throne of that God, whose
peculiar prerogative it is "to teach us to profit;" whose grace
alone can make them "a willing people in the day of his power."
And for your encouragement, I will only add: When I consider the many prophecies,
in sacred Scripture, of the triumphant progress of the gospel in the last
ages of the world, I cannot but lift up my head with joy,
in an humble expectation, that the day draws near, yea, is even
at hand, when the promises made to the Son of God shall be more illustriously
fulfilled;--"when he shall have the heathen for his inheritance, and
the utmost parts of the earth for his possession; when his name shall be
great among the Gentiles, and be honoured and adored from the rising
of the sun to the going down of the same." But if the appointed time
is not yet come, and the attempts made to introduce this glorious day fail
of desired success, "your judgment will be with the Lord, and your
reward with your God." If the Gentiles "be not gathered"
in, you will "be glorious in the eyes of the Lord," who accepts
and rewards his servants according to the sincerity of their desires, and
not according to the success of their endeavours.
I shall conclude with a few words to the body of the people. God
our Saviour, in infinite condescension, hath sent his servants to
invite you to come in, and receive the blessings which infinite wisdom
has contrived, and astonishing grace prepared for your entertainment. And
surely, my brethren, it is your important duty and incomparable interest,
not to despise "the salvation of God sent unto the Gentiles,"
nor make light of the gospel-message to you.
God has been pleased to employ us the messengers of his grace, men of like
passions with yourselves, subject to the common infirmities of human
nature: but the message comes from him, who is King of kings and Lord of
lords; whom you are under the strongest obligations to hear and obey, in
point of interest, gratitude, and duty.
What gracious and condescending methods has he taken, to allure and invite
you! Has he not descended from heaven to earth, from the boundless glories
of eternity to all the sufferings and afflictions of this mortal life, that
he might purchase and reveal salvation; that he might engage your love,
and persuade you to comply with his saving designs? Does he not send his
"ambassadors to beseech you in his stead, to be reconciled to God?"
What excuses have you to make, that will stand the trial of an enlightened
conscience, to justify you at the awful tribunal of God? will the vanishing
enjoyments of sin and sense, or the perishing riches of this transitory
world, make amends for the loss of the divine favour, or support you under
the terrors of eternal damnation?--Are there any honours comparable to the
dignity and character of a child of God, and a title to the privileges of
his house and family? Are there any pleasures equal to the smiles of God's
reconciled face, the refreshing visits of his love, and the immortal joys
of his salvation?
But how deplorable, how desperate will be your case, if you finally refuse
the gospel-invitation, and perish in your natural state of guilt and misery!
The compassionate Jesus, who now addresses you in the inviting language
of love, will then speak to you with the voice of terror, and "swear
in his wrath, that you shall never enter into his rest, that you shall never
taste of his supper," the rich provision which he has made for the
eternal entertainment of his guests. "When once the Master of the house
is risen up, and hath shut to the door," you will in vain stand
without, and knock for admission.
In a word, Now, he declares by his servants, that "all things
are ready," and all that are bidden shall be welcome, upon their
coming in, to be partakers of the benefit. The blood of Christ
is now ready to cleanse you from all your guilt and pollution; his righteousness
is now ready to adorn your naked souls with the garment of salvation; his
Spirit is now ready to take possession of you, and make you eternal monuments
of victorious and redeeming grace. "The Spirit and the bride say, Come;
and whosoever (of the lost and perishing sons of Adam) will, let him come,"
and participate of the blessings of the gospel "freely, without money,
and without price." The arms of everlasting mercy are open to receive
you; the treasures of divine grace are open to supply your wants; and every
one of you that now sincerely accepts this gracious invitation, shall hereafter
be admitted "to sit down with Abraham, Isaac, and Jacob, in the kingdom
of heaven."--For which, God of his infinite mercy prepare us all, through
Jesus Christ: to whom be glory and dominion world without end. Amen. |