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neither thy kinsmen, nor thy
rich neighbours; left they also
bid thee again, and a recompense
be made thee.

13 But when thou makest a
feast, call the poor, the maimed,
the lame, the blind :

14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed ac the resurrection of the just.

15 And when one of them. that far at meat with him, heard these things, he said unto him, Blessed is he that shall eat bread i in the kingdom of God.

16 Then said he unto him, A.. certain man made a great supper, and bad many :

17 And sent his servant ac suppertime to say to them that were bidden, Come, for all things. are now ready

18 And they all with one confent began to make excuse. The first laid unto him, I have bought a piece of ground, and I must needs go and see it : I pray thee have me excused.

19. And another said, I have

bought five yoke of oxen, and I taliate thy Kindness. 'Twill be a greater instance of Generosity to feast those that want more, and can make thee no return, such as the Poor and Miserable, the Lame, and Blind; and Maim'd, who are indigent, and stand-in need of thý Charity.

Then blessed Mall you be for your Liberality; for tho these poor Wretches have not wherewith to recompense you, God himself will see you rewarded in that day, when the Juft hall after the Relurrection be admitted into the Seats of endless Bliss.

One that was at Tablewith him, hearing what Jesus said, cried out: Happy certainly must he be who shall be feasted in the Kingdom of God. Jesus therefore took this occasion to upbraid the Jews with their Obitinacy in this Parable. A certain man prepar'd a magnificent Entertainment; to which many were invited. The Banquet being ready, and none of the Guests come, he sent his Servant to every one of 'em to acquaint them with it. It happen'd that they all refus'd to come, upon various pretences; one had bought a Farm, another five yoke of Oxen, and a third







go to prove chem: I pray chee
have me excused.

20. And another said, I have
married a wife, and therefore I
cannot come.

21 So that servant came and Thewed his lord these things. Then the master of the house being angry, said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor and the maimed, and the hall, and the blind.

22 And the servant said, Lord, icis done as thou hast commanded, and yet there is room.

23 And che lord said unto the servant, Go ouc into the highways and hedges, and compel chem co come in, that my house may filled.

24 For I say unto you, that none of those men which were bidden, shall taste of my fupper.

25 And there went great multitudes with him: and he turned; and said unto them,

was married, and in like manner they desired all to be excus'd. The Master of the Feast, vex'd to be thus disappointed, and deluded by those for whom he had prepar'd' it, commanded his Servant to go immediatly into the Streets and public places, and invite the Lame, the Blind, and the Beggars he should meet with. The Servant punctually obey'd his Orders, but still there was roon) for more than he had pick'd up ;, of which having inform’d his Lord, he commanded him to go out once more to the most frequented places, and if need were, to press them by all manner of intreaties to come and fill his Table. For, said he, none of those that were invited were worthy, and I design to have all my Provisions spent, that if any of 'em should come afterwards they may be disappointed. In which Parable he plainly denoted the condition of the Fews, to whom the Gospel had bin first preachd, and by whose obstinacy the Heathens should enjoy those Benefits of which they had the first tender.

fesus was followed all the way he went to Jerusalem by a vast Multitude, who throng'd about him to hear him ; for he always taught in every Town and Village thro which he passed. Observing them, and turning to his Disciples, he Y y 2




26 If any man come to me,
and have not his father, and mo-
ther, and wife, and children,
and brethren, and afters, yea,
and his own life also, he cannot
be my disciple.

27 And whosoever doch not
bear his cross, and come after
me, cannot be my disciple.

28 For.which of you intending to build a cower, liteeth not down first, and counteth the cost, whether he have sufficient to finish it?

29 Left haply after he hath laid the foundation, and is not able to finish it, all that behold it, begin to mock him,

30 Saying, This man began to build, and was not able to finishi.

31 Or what king going to make war against another king, Sirreth not down first, and confulcech whether he be able with

ten thousand to meet him that told them, that every one that design to imbrace his Doctrin should do it with a reso. lution to prefer it to all worldly considerations, and that rather than neglect the least branch of their Duty, they ought to forsake Parents, Children, Brethren, and Sifters, and have no more regard for them upon the comparison, than if he actually hated them. No one can be truly my Disciple, said he, or deserve that name, who does not bring this Disposition along with him.

Whoever imbraces not my Doctrin with a resolution of induring the greatest Hardships rather than disown it, does in vain profess himself to be my Dilciple, and unjustly claims that honorable Title. If you design therefore serioully to be my Disciples, let it be with such a fixt determination, for otherwise in time of Perfecution you will basely desert that course of Life which you have taken up at a venture. Twill be with you as in the case of Building, in which if you do not well consider what the whole charge comes to, but lay the foundation of it at random, you may perhaps be forc'd to leave off, as not having a fufficient stock to defray the whole expence, and so be obnoxious to the scorn and laughter of all that shall take notice of it, as a man whose designs were so disproportion'd to his Abilities to put them in execution. A Prince that is attack'd by a neighboring Potentate, who is able to bring twice the number of Forces into the field, is wont to deliberat timely with himself whether he may fafely depend upon the number of his owa Troops, to oppose the Army of his Enemy; that, if upon duly weighing all



cometh against him with twenty

32 Or elle, while the other is
yet a great way off, he sendech
an amballage, and desirech con-
ditions of peace:

33. So likewise, whosoever he be of you, that forsaketh noc all that he hath, he cannot be my disciple.

34 Sale is good : but if the sale have lost his favour, wherewich shall it be seasoned ?

35 It is neither fit for the land, nor yet for the dunghil; but men cast it out. He that hath cars to hear, let him hear.

CHAP. xv.

"Hen drew near to him all *The

che Publicans and finners. for to hear him.

2 And the Pharisees and

fcribes murmured, saying, This circumstances, he finds reason to think he shall be overpower'd, he may endeavor by a seasonable Embassy to compose the difference on the best conditions. So you who propose to your felves to become my Disciples, muft fully determin to part with whatever is dearest to you, to renounce your Friends and Relations, and to give up your whole Estate, rather than do any thing unbecoming the Character of my Difciples. Salt Ashes which are made use of for the manuring of Land, if they once lofe that faltness which made them valuable, are not useful to any manner of purpose, and for that reason thrown away and trod under foot in the high Road, This is well worthy of your ferious consideration, if you design to make a right use of the Faculties you have received from God; for as I have told you elsewhere, it: concerns you in a special manner.

CH A P. XLV. Parables representing the care God takes of the greateft Sinners, and the kindness

with wbićb be receives tbe truly penitent. ΤΗ

HE Pharisees and Doctors of the Law taking notice of the Crowd of Publicans

and Simers that resorted to hear bis Doctrin, and who were kindly receiv'd by Jesus, were inrag'd against him and defam'd bim, for keeping them com


Јонх. .




man receivech sinners, and ear-
cth with them.

3' And he spake this parable to
them, saying,
What man of

you having
an hundred sheep, if he lose one
of them, doch not leave the
ninety and nine in the wilderness,
and go after chat which is lost,
- until he find it ?

$ And when he hath found it, he layech it on his shoulders, rejoycing:

6 And when he cometh home,
he calleth cogether his friends
and neighbors, saying to them,
Rejoice with me, for I have
found my sheep which was lost.

7.I say unto you, that likewise
joy shall be in heaven over one
finner that repentech, more than
over ninety and nine just persons,
which need no repentance.
; 8 Either what woman having
ten pieces of silver, if she lose

one piece, doch not lighệ a
- candle, and sweep the house, and
seek diligently till she find it?,

9 And when she hath found it, she calleth her friends and her

neighbours cogether, saying, Repany, and not fcrupling to eat with them. Jesus therefore, to show how unjust their Censure was, used this Similitude. If one of you who has a hundred Sheep, lose one out of his Flock, he will presently leave the ninety nine in the Wilderness, and go in quest of that gone astray, and not leave off till he has found it: but then he lavs it upon his shoulders, that he may the sooner restore it to the

Flock, and full of joy acquaints his Friends and Neighbors with his good luck, ; and expects to be congratulated by them. Thus do the Angels in Heaven rejoice at

the repentance of one Sinner; more than at the steddy Virtue of ninety and nine good persons, who for that reason stand in no need of any such Repentance.:

If a Woman out of her little hoard of 19 pieces of Mony, Thall lose one in the night, she will presently light her

Candle, and sweep her House, and pry into every corner till the recovers it, with a greater concern for the loss of that one piece, than pleasure in the secure pofseition of the remaining nine. When Nie has found it, the will acquaint her Friends and Neighbors with the happy news,


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