Selected quad for the lemma: virtue_n
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A35314
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The parable of the great supper opened Wherein is set forth the fulness of Gospel-provision. The frank and free invitation of Jews and Gentiles to this Supper: the poor excuses of the recusant guests that were invited. The faithful returns which the messengers make unto the Lord of their refusal. God's displeasure against those who slight his favours: his bringing in of despicable creatures to fill his house: with the condemnation of those that were bidden. Methodically and succinctly handled by that judicious divine, Mr. John Crump, late of Maidstone in Kent.
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Crumpe, John, d. 1674.
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1669
(1669)
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Wing C7431; ESTC R214975
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153,869
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393
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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 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 Vâ—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 sâ—â—â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Coâ— 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