The Parable of the Great Supper Opened, Sermon 1
SERM. I.
CHAP. I.
THeſe words are a Parable delivered by our Saviour, whoſe uſual manner it was to propound Divine Truths under ſuch Figurative repreſentations. Wherefore in the handling of a Parable let us obſerve how the genuine ſence of the ſame may be found out: for the miſ-apprehenſion of Parables hath ſometimes cauſed ſtrange conſtructions of the holy Scriptures.Tota difficultas parabolae ex tribus capitibus pendere videtur, ex Radice, Cortice, & fructu. Salmero de parab. Now in a Parable there are three conſiderable particulars to be obſerved. 1. The root, or ſcope of a parable. 2. The rind, or ſenſible ſimilitude. 3. The fruit, or ſpiritual meaning. And this all along we muſt hold as a Canon in the interpretation of a parable, that there is nothing falſe, abſurd, and impoſſible in the Parables of our Saviour.
Now farther, that we may rightly underſtand the meaning of a Parable according to its true ſcope, we muſt either look before upon the occaſion of it,Ex profabulatione, vel affabulatione, vel ipſa fabula: Sic Graeci loquantur. foreign. as ver. 7. or elſe hehind upon the concluſion of it, Matth. 25.13. or elſe into it upon the connexion of it. This courſe the Grecians took in the underſtanding of their Apologues or Fables.
In this parable we are firſt to look upon the occaſion of it, which is 1. More remote; occaſioned from the invitation of one that made a Feaſt, ver. 12.2. More immediate, occaſioned from the communication of one who was at the feaſt, ver. 15. Then ſaid he, &c.] firſt it anſwers to that, when he was bidden to the Feaſt. He ſpiritualizeth that meeting with diſcourſe proper to the occaſion.
CHAP. II.
Obſerv. HEnce I obſerve, that it is true Chriſtian practice to ſpiritualize earthly things, John 3.12. This may thus appear.
1. Such practice is the imitation of Chriſt, which may be ſhewn in ſome particulars of his practice. 1. In his calling fiſhers to be preachers, he ſpiritualized their work by making them fiſhers of men, Matth. 4.18, 19. Then they leſt their other Calling, being called unto this, and ſufficiently gifted for it: let this be obſerved againſt the practice of ſome, who would be accounted preachers, & yet are not gifted, nor called, nor perſwaded to leave off their other Callings. This of fiſhing is an apt Metaphor. The world is the ſea, unſetled, tumultuous: the Church is the Boat, continually toſſed with waves. The fiſhes are men, which devour one another in the ſea. The word of God is the net which takes hold of all ſorts of men. Miniſters are fiſhers, whoſe work is toylſome, yet various and delightſome: Sometimes preparing, ſometimes caſting the net, ſometimes drawing it. Some count preaching no labour, or toyl, and ſo raſhly venture upon it, but theſe are like ſome idle companions, that ever and anon go a fiſhing in fair weather for an hour or two: Will ye call ſuch fiſher-men? No: Fiſhers are ſuch as make it their work night and day, wet and dry.
2. When our Saviour ſaw one ſick of the Palſy,Morbus eſt corruptio totius entis. he ſpiritualized his ſickneſs, by conſidering ſin under the notion of ſickneſs, Matth. 9.2. Sin is the ſickneſs of the ſoul, and pardon the health of it. The fall of our firſt-parents did wound us, and that wound is putrified: from thence is the r… of all manner of diſtempers within us: and every ſickneſs may put us in mind of this.
3. When he was at Jacob's well, he ſpiritualized that water by diſcourſing of the water of life, John 4.10. The grace of God being of a cleanſing, cooling, and quenching nature like water, which runs through ſeveral channels, till it be ſwallowed up in the Ocean.
4. When his Diſciples prayed him to eat, he ſpiritualized thoſe words by making his father's work his meat, John 4.31, 34. He took as much delight in obeying the will of God, as any do in eating their meat when they are hungry.
5. When there was talking of harveſt, he ſpiritualized it by diſcourſing of the harveſt for converſion of ſouls, John 4.35. The harveſt of the ſeed ſown by the Prophets, appearing as ripe fruit in the converſion of ſouls by the Apoſtles.
6. When he and his Diſciples viewed the Temple, he ſpiritualized that ſight by diſcourſing of the Temple's and the world's deſtruction, Matth. 24.2. The Temple was ſet on fire by Titus his ſouldides, but the induſtry of man could not quench it. Titus would have preſerved the Temple, as one of the worlds wonders. Thus all the world will be in a flame, and irreſiſtibly burnt one day.
CHAP. III.
Queſt. HOw may we spiritualize earthly things?
Resp. 1. In our Meditation: and that in a repreſentative manner, by way of reſemblance. Behold the Husband-man, &c. Jam. 5.7. that is, with the eyes of your underſtanding: Conſider how he waiteth for the harveſt. Is the harveſt precious to husband-men, and ſhould not the coming of Chriſt be much more precious to Chriſtians? doth he toyl for the Corn at harveſt, and ſhould we think much to be at any coſt and pains till we come to the reward in Heaven?
2. In our Affection: even in an exulting manner, rejoycing in God above, by the things we receive from him here below. The mercies which we daily receive, ſhould more endear our ſouls to the God of mercies, 1 Sam. 2.1. Pſal. 116.1. remembring and prizing the giver for the gifts-ſake.
3. In our Communication: and that in an argumentative manner, diſcourſing of the providence of God, from what we ſee here below. Thus Job reaſons out the caſe with his wife, to clear God's uprightneſs in his ſaddeſt diſpenſations, Job 2.10. afterwards he reaſoneth with his friends to clear his own integrity under thoſe divine diſpenſations.
4. In our Converſation: and that in an exemplary manner, leading ſtricter and holier lives from the conſideration of thoſe temporal mercies, whereby our lives are maintained, Ezr. 9.13, 14. if God renew our lives, ſhould not we renew our obedience?
The reaſons why we ſhould thus ſpiritualize earthly things are theſe.
Reaſ. 1. God hath appointed all things here below to raiſe us up unto him who is above, Job 12.7. creatures are glaſſes to repreſent the Creatour.Seculum Speculum. They have a teaching voice, they read us Divinity-Lectures of God's providence. The world below is as a glaſs, wherein we may ſee the world above: they who cannot read other books, may read the Volume of the creatures: here they may run and read. This is the plow-mans Alphabet, the Sheepherds Kalendar, the Travellers Perſpective. The leaſt creature hath ſome lively reſemblance of the great God.
2. This is the way to have always an heaven upon the earth, which we ſhould aſpire after, Pſal. 73.25. 'Tis ſaid of two worthy Divines, the one reconciled heaven and earth,Mr. Ball, Mr. Dod. becauſe worldly occaſions did not diſtract him in heavens way. The other turn'd earth into heaven by a ſpiritual improvement of all earthly affairs.
CHAP. IV.
Uſe 1. HErein ye may ſee a main difference between the children of this world & the children of God. The children of this world are like little children, who finding a picture in a book, do graze upon, and make ſport with it, but conſider not who it is: but God's children are like thoſe men who examine the ſtory the picture repreſenteth: they will pick ſome farther matter out, than that which is repreſented to the eye.
Here we may alſo ſee, how far they are from ſpiritualizing earthly enjoyments, who abuſe them unto wickedneſs, not acknowledging from whence they come, but uſing them contrary to the honour of the true owner of them, Hoſ. 2.5. This is fighting againſt God with his own weapons, heaping ſins againſt him, while he heaps kindneſſes upon them. Great ing…a…i…ude!
Uſe 2. Take this by way of caution: our ſpiritualizing earthly things is not the ſame with God's ſpiritualizing us. When he ſpiritualizeth us, he changeth our natures, turning our ſinful qualities into ſpiritual, pulling down one frame, and ſetting up another, 2 Cor. 10.4, 5. But when we ſpiritualize the creature, we do not change the nature of it, we only make uſe of it unto ſuch ſpiritual ends.
Moreover, though true Chriſtians do ſpiritualize earthly things, yet there be thoſe who are called Chriſtians, that carnalize ſpiritual things, who conceive of heavenly things with g…oſs and carnal thoughts, becauſe they are repreſented under earthly terms and figures. Solomon's ſong hath been abuſed by many this way. Some are ſo drowned in natura naturata, that they do not think of natura naturans.
Uſe 3. Let us all be exhorted to the practice of this truth.
1. Let us ſpiritualize earthly poſſeſſions: Make uſe of the goods ye poſſeſs unto thoſe high and noble ends, as everlaſtingly to be advantaged by them, Luke 16.9. Teſtifie your faith by your works,Rebus n…n me trado, ſed commodo. Sen. and your works by the diſtribution of your goods: look upon your houſes ye dwell in, but as houſes of clay, and think of the eternal manſions, John 14.2. Our hearts ſhould not be upon our Eſtates: an heart ſurcharged with the cares of this life, is like a foul ſtomach, which unleſs it be emptied by a Vomit, it fills the body with noyſome diſeaſes.
2. Let us ſpiritualize earthly callings: God made none to be idle. Whiles ye are diligent in any particular calling, ſpiritualize that in giving all diligence about the calling of Chriſtianity, 2 Pet. 1.10. Trade and traffick for heaven, Phil. 3.20. Let ſaith be your factor into that far Country,foreign. and that is the way to gain the Pearl of great price.
3. Let us ſpiritualize earthly relations, being weaned from thoſe we do enjoy, 1 Cor. 7.29. And being raiſed by the ſame to think of that relation between Chriſt and the ſoul,Uxori nubere nolo meae. or Chriſt and his Church, Eph. 5.30.
4. Let us ſpiritualize earthly affections, 1 Cor. 7.30. When the affections of joy or ſorrow are running, ſee that they run in the right channel; your joy for Chriſt, your ſorrow for ſin.
5. Let us ſpiritualize earthly afflictions, looking upon them as tryals, 1 Pet. 1.6, 7. They are tryals both of corruption and grace, for the conſuming of the one, for the refining of the other. Let afflictions make you more ſerious to look into your ways, more conſcientious to look after your ways.
6. Let us ſpiritualize earthly delights: When ye ſee your Field or Garden bravely decked, remember they are gone in an inſtant, Jam. 1.11. Set your hearts on comforts of a laſting nature. Heaven is ſet forth by all thoſe expreſſions of delight which we are taken with upon the earth, as a City, a Country, a Kingdom, an Inheritance, Reſt, our Fathers houſe, Abraham's boſome. Some delight in the City, others in the Country, ſome delight in Honour, others in Pleaſure and Proſit.
7. Let us ſpiritualize earthly deliverances: Is it ſuch a mercy to be freed from trouble, from ſickneſs, from war, then what a mercy is it to be freed from hell? How much are we bound to bleſs God for Chriſt, who is Jeſus that delivereth us from wrath to come, 1 Theſ. 1.10?
8. Let us ſpiritualize earthly dominions: Is it an honour to be Head Governour of a Town, or Ruler of a Nation? what will it then be to be Judges of the world? and ſuch honour ſhall all the Saints have, 1 Cor. 6.2. As Chriſtians ſhould not diſdain thoſe below them, ſo they need not envy thoſe above them.
To direct you therein uſe theſe means.
1. Look that ye have a ſpiritual mind: As the eye is the light of the whole body, ſo is the mind of the whole man, Matth. 6.22. An impure mind is like mud water, but a pure mind is like clear water, whereby other things look clear.
2. Maintain ſpiritual converſe and ſociety, where ye may hear ſpiritual diſcourſe, Heb. 10.25. Holy Conferences, wherein Chriſtian experiences are related, are great advantages unto this.
To move you hereunto Conſider.
Mot. 1. If you do but enjoy the bare uſe of earthly things, you live not only beneath Chriſtians, but beneath men. The very beaſts have creatures as the objects of their ſences, and that in an exquiſite manner.
2. Thoſe that now turn earth into heaven in the ſpiritualizing of earthly things, they ſhall one day be tranſlated from earth to heaven, to the enjoyment of eternal things, 2 Cor. 4.18. 2 Cor. 5.1. This ſpiritualizing earth, doth likewiſe make way for the familiarizing of death.
CHAP. V. Then ſaid be unto him, &c.
THis [Then] relateth to that [When] in the former verſe, where we have the immediate occaſion of this Parable. One of the gueſts being ſomewhat affected with our Saviour's Table-diſcourſe, ſpeaks thus by way of admiration, Bleſſed is he that ſhall eat bread in the Kingdom of God. This eating of bread may be taken in the ſame ſenſe, in which drinking of wine is taken, Matth. 26.29. The phraſes do import the enjoyment of eternal goods both for neceſſity and delight in heaven, which goods are figured or ſhadowed out by corporal eating and drinking. But our Saviour in his anſwer here, takes that man off, and us in him, from a general admiration of their happineſs in heaven, to a particular application of the means conducing to that happineſs, even the receiv…ng the grace of the Goſpel, which ſeems to be the drift and deſign of this Parable. They that would eat bread, or enjoy fellow-ſhip with God in heaven, muſt firſt eat bread, or partake of the Goſpel-proviſion here on earth. Hence I obſerve:
Sect. 1.
Obſerv. That the way to enjoy the eternal good things in the kingdom of glory, is to cloſe with the ſpiritual good things in the kingdom of grace, 2 Pet. 1.3.
Queſt. What? are thoſe eternal good things in heaven repreſented under eating and drinking?
Resp. 1. Moſt intimate and immediate union with God: Eating and drinking implys the inmoſt uniting of the body and meat together. The pious ſoul doth fully poſſeſs God in heaven. Here we are (as it were) abſent from the Lord, but there we are preſent with him, 2 Cor. 5.6, 8. Not but that now Saints do truly enjoy God, but then more intimately and fully: We are now under his influence, dominion, and bleſſing, but then we ſhall always be before his face. Now Saints are (as it were) in the Suburbs of heaven, then they ſhall be in the City: now in the Gallery, then in the Preſence-Chamber. There is great difference between abiding in the Preſence-Chamber of a Prince, and abiding within his dominion, though under his protection, and related to him as a ſervant.
2. It denoteth the abundant ſupply of all wants: Eating and drinking implys the ſupply of neceſſity, the maintaining of life. Here we are at continual reparations: in heaven we ſhall not want any thing, there's a full table: our preſent imperfections in our graces will then be made up, 1 Cor. 13.9, 10. And all our inabilities in our duties will be happily ſupplyed. Now we have all the parts of the new man, but then we ſhall have the perfect ſtature of the new man, Eph. 4.13. There is a great difference between the rough draught, and perfect draught of a Picture: Now we have the lineaments and feature, but then we ſhall have the moſt exquiſite complexion and favour of the new creature.
3. The full and familiar enjoyment of good company: Eating and drinking together implys good fellowſhip. There is excellent good company in heaven, and enough of it, Heb. 12.22, 23. Then Saints will not be ſtrange one to another, nor ſhy of each other, as here full oft they are.
4. Compleat ſatisfaction in the fruition of all contents and delights: Eating and drinking is for delight and merriment, as well as for neceſſity. There is feaſting in eating: heaven will be a continual feaſt, and yet the ſtomach not cloyed, Pſal. 16.11. Our hungring and thirſting will be turned into ſatisfaction, when our ſeeking God will be turn'd into our ſeeing of God.
Sect. 2.
Queſt. 2. What are thoſe spiritual good things which we are to cloſe with in the kingdom of grace, repreſented under eating and drinking?
Resp. 1. Spiritual priviledges, which are provided for us in the grace of the Goſpel, Iſa. 55.1. Zech. 13.1. As reconciliation, Adoption, Remiſſion, Sanct…fication, Vocation, Salvation.Tabula poſt naufragium. This Goſpel-proviſion is the plank after the ſhipwreck, or the Ark in the midſt of the deluge. There is no eſcaping deſtruction, or obtaining ſalvation but this way.
2. Spiritual ordinances for the conveying of ſpiritual priviledges, and enſuring them: As preaching of the Goſpel, adminiſtration of the Seals of the Covenant to them that embrace the Covenant. In the Sacraments Chriſtian Religion is taught (as it were) by Emblems and Hieroglyphicks. This latter ordinance is God's enſuring office to confirm his people in the faith. Theſe ordinances are the Wells of ſalvation, Iſa. 12.3. And Goſpel-grace is the fountain of ſalvation.
3. Spiritual graces for the improvement of ſpiritual ordinances: Theſe are the more immediate work of the ſpirit, and ſo called the fruit of the ſpirit, G…l. 5.22. Theſe be the cluſters of Grapes to make us in love with the Holy-Land, notwithſtanding all the oppoſition we meet with in heaven's way: this fruit grows no where but in Chriſt's Garden, Cant. 4.12. And the Vine which bears thoſe Grapes is himſelf, John 15.1. Intereſt makes for influence, and ſo it comes to paſs, that Saints bear this ….
4. Spiritual duties for the expreſſing ſpiritual graces: As praying, hearing, exhorting one another, Jude v. 20. And as Chriſt is given for glory and happineſs, ſo he is given for grace, and likewiſe for duty, Phil. 4.…3. And hereby he is ſhewn to be Mediator of Redemption and Interceſſion too.
Sect. 3.
Queſt. 3. How are we to cloſe with theſe spiritual good things?
Resp. 1. We are to receive them by faith, embracing the grace of the Goſpel, John 1.…2. This is (as it were) the touching of the …em of Chriſt's Garment. Believing is that particular application of Chriſt, which is repreſented by eating, John 6.53. This cau…eth a ſweet ſavour and reliſh in the heart.
2. We are to walk as we have received Chriſt, Col. 2. viz. by leading an holy life, by vertue drawn from him through our union with him: giving the world a proof in our holy life of the vertue in Chriſt's death, for the rectifying our crooked nature. So much as we have received of the knowledge of Chriſt, ſo much we are to teſtifie of obedience unto Chriſt.
The reaſon why we muſt cloſe with ſpiritual good things, if we would enjoy eternal, is
Becauſe the one is part of the other: Saints in heaven, and Saints upon earth make up but one family, Eph. 3.15. 'Tis but one building, one houſe: and it is ſo contrived, that we muſt go through one room into the other. Grace is the beginning of glory; ſome compare it to the golden chain in Homer, whoſe top was faſtned to the Chair of Jupiter, grace will reach glory, and it muſt precede glory.
CHAP. VI.
Uſe 1. THis informeth us. 1. That it is good for man now to draw near to God, Pſal. 73.28. It tends to his everlaſting happineſs. 'Tis good to have our faces Sion-ward, and to walk that way, that we may ſee the face of God with perfection in Sion. Upon this conſideration we ſhould be always renewing our acceſſes to God, and to maintain ſuch communion is the work of a Chriſtian converſation; the Lord is nigh unto all ſuch as thus draw nigh unto him, Pſal. 145.18. 2. See their vanity who draw back from God,Peccata elongant nos voluntate, non loco. or bid God depart from them when he comes near them in the means of grace vouchſafed to them, Pſal. 73.27. Job 21.14. Sin divideth between God and the ſoul, Iſa. 59.2. Sin maketh men afraid of God's preſence. Guilt cannot endure the thoughts of a Judge; when our Saviour would reſemble our apoſtatized nature in a Parable, he doth it by a prodigal's going into a far Country, Luke 15.14. Thus men naturally and voluntarily oppoſe the kingdom of grace, and what is this but to exclude themſelves from the kingdom of glory? for they who now bid God depart from them as obſtinate creatures, God will one day bid them depart from him as curſed creatures.
Uſe 2. Yet this doth not make, but many may partake of Goſpel-mercies in the kingdom of grace, and yet never come to glory. Nay, the higher their priviledges have been, the greater their damnation may be,Ingentia beneficia…, flagilia, ſupplicia. if they abuſe thoſe priviledges, Mat. 11.22. Men are therefore the worſe, becauſe they had the advantage to be better. If Turks and Indians ſhall be damned, ſurely prop…ane and hypocritical Engliſhmen ſhall be double damned. Infidelity is a worſe ſin than Sodomy, becauſe it refuſeth the remedy provided for all ſin.
CHAP. VII.
Uſe 3. WOuld you come into the kingdom of glory, then be exhorted.
1. To come into the kingdom of grace, ſubject your ſelves to that kingdom of heaven which God hath erected here upon earth in the diſpenſation of the Goſpel: we may try our ſelves herein by thoſe ſeveral reſemblances, whereby our Saviour ſets forth the nature of this kingdom.
1. 'Tis compared to good ſeed, In pretio, in promiſſo, in p…imitiis.Matth. 13.24. Which is operative, and brings forth fruit like it ſelf. It is called the kingdom of heaven in the price, promiſe, and firſt-fruits. That ſpiritual principle which is called the ſeed of God, makes us like to God, and tends to the full fruition of God in the other world.
2. 'Tis like unto a grain of Muſtard ſeed, Nuſquam magis tota natura quam in minimis.which though a ſmall grain, produceth a great Tree, ver. 31. Thus the word of this kingdom, though little at firſt in appearance, it produceth great effects.
3. It is like unto Leaven, ver. 33. Which ſoon d…ffuſeth it ſelf into the whole lump. All the faculties of the ſoul partake of the power of grace, where 'tis implanted in truth.
4. 'Tis like unto a Treaſure, ver. 44.foreign. Which is an heap of precious things laid up for future uſe. The word of this kingdom is hid within the heart, both the word of precept, of promiſe and threats: all which kinds, and all the particulars under them, are of ſpecial uſe for the well ordering of our converſation.
5. 'Tis like unto one Pearl of great price, ver. 46. Chriſt alone as held forth in the Goſpel, and bearing ſway within the heart, is more to be prized than all things elſe.
6. It is like unto a Net, ver. 47. St. Baſil comparing the Goſpel to a Net, make's hope to be the Cork, which keeps it always above water, and fear to be the lead which ſinketh it.
2. Live as under the Laws of this kingdom of grace.
1. Perform allegiance unto God; yield your ſelves unto him, Rom. 6.13. Princes do claim tribute and homage, and the perſons of the ſubjects (as occaſion ſerveth) are to be at their ſervice: may not God do the like?
2. Expect protection from God, draw nigh to him, Jam. 4.8. Put your ſelves under his wings, to live under divine influence. Spirits may have converſe with one another, though at a diſtance: Thus our ſouls may have communion with our father which is in heaven. Here put forth an act of faith, to caſt your ſelves upon God; & an act of fear to keep you in aw of God, that ye may be ſincere in his preſence. Looſe an… regardleſs perſons are far from God, walk before me and be upright, Gen. 17.1. Thoſe that would ſit down with Abraham in the kingdom of heaven, Matth. 8.11. Muſt now walk with Abraham as before the Lord.
3. Pray that the Territories of this kingdom of grace may be enlarged more and more upon the face of the earth, Matth. 6.10. That ſaving health may be made known among all Nations.
4. Prepare for the tranſlation of the kingdom of grace into the kingdom of glory, when this mediatory kingdom ſhall ceaſe, and God ſhall be all in all, 1 Cor. 15.24, 28. When Chriſt ſhall reign without Adverſaries, and without outward means and ordinances: ſo live, that ye may be able to ſay in truth of heart, come Lord Jeſus, Rev, 22.20.