The Parable of the Great Supper Opened, Sermon 17
SERM. XVII.
Luke 14.24.
For I ſay unto you, that none of thoſe men which were bidden, ſhall taſte of my Supper.
CHAP. I.
THis verſe containeth the concluſion of the Parable, the definitive ſentence upon the whole. In which we have. 1. A Preface. 2. A Propoſition. The Preface is a form of ſpeech uſually prefixed to raiſe our attention unto the weighty matter ſpoken of. And this very phraſe [I ſay unto you] is uſed near an hundred times by our Saviour in the four Evangeliſts: The Prophets prefaced their Doctrine with, Thus ſaith the Lord.] But our Saviour prefaceth his Doctrine with, I ſay unto you.] The Prophets were but men, ſpeaking in the name of the Lord, but Chriſt is God as well as man, and therefore could ſpeak in his own name, as well as in his father's name, becauſe his father and he are one. Here the conſideration of him that ſpeaks, is ſufficient to make us receive what is ſpoken.
Obſer. The Authority of the ſpeaker is ſufficient ground for the truth, and our belief of the holy Scripture. The Authority of the ſpeaker in ſacred Scripture is altogether divine, it being the word of God, and ſo the Authority of the only Deity.
Queſt. How doth it appear that thoſe writings (which we call the ſacred Scripture) is the very word of God?
Resp. 1. It is evident ſo to be, if ye look at the Pen men of Scripture, and their impartial proceedings in their writings, ſetting down their own commendations, and diſcommendations in expreſs terms, as Moſes doth his meekneſs at one time, and his provoking God at another time. Now, as it is a baſe thing for a man to commend himſelf, ſo it is a fooliſh thing for a man to blaze his own faults. It appears therefore the Penmen of Scripture were not led by humane policy, but by divine Authority. And hereby it is evident, they were moved by the Holy Ghoſt to ſet down what they did, 2 Pet. 1.21. As for that objection which ſome make from the circumſtantial different expreſſions of the Pen-men, writing the ſame things as the four Evangeliſts: we may retort the objection, ſeeing the difference is not ſubſtantial, but circumſtantial, and thence fetch a good argument to prove the divine authority of the Scriptures, viz. that the Pen-men did not lay their Heads together about the framing of their writings, and did not tranſcribe one anothers Copies, they agreeing in the main, and yet differing in things of a leſſer conſideration, which is admirable to conſider of.
2. If we look at the matter of theſe writings, it is evident, it comes from heaven, becauſe it tends to heaven, directing men thither, and taking them off from the world. There is not one tittle of it that ſavours of earthlyneſs, or tends to the maintaining of carnal intereſt; ſo then as the light of the Sun ſheweth it ſelf to be the Sun, as the diſcourſe of a learned man proves himſelf to be learned; ſo the language of the Scripture evidenceth it to be ſacred, it breathing forth nothing but godlineſs, thereby it appeareth to be the very breath of God.
3. If we look at the effects of theſe Scriptures, what a wonderful force they have upon the inſides of men. Tertullian tells the Jews, that thoſe places among the Brittains, which the Romans could never come at, were ſubdued by Chriſt, that is, by his word. Here we may appeal to mens conſciences for evidence. The awakened conſcience of a natural man trembleth at this word. The clear conſcience of an holy man feels a through change within made by force of this word. I can ſpeak it by experience, ſaith Eraſmus, that there is little good to be gotten by the Goſpel, if a man read it curſorily and careleſly, but if he exerciſe himſelf therein conſtantly and conſcionably, he ſhall feel ſuch a force in it, as is not to be found again in any other book whatſoever.
4. If we conſider the preſervation of theſe Scriptures. That writings penned by ſo many ſeveral men, at ſo many ſeveral places, in ſo many ſeveral ages, ſhould be kept ſo entire together, is more than humane power to bring it to paſs.
The Reaſon why the Authority of the Speaker is ground enough for our belief of Scripture is,
Becauſe as God is ſo Almighty, and independent, as none can contribute to his being, ſo neither to his truth. Let a man but grant a God, and he muſt needs grant his authority to be authentick, and that abſolute credence is to be yielded to him. Hence thoſe Heathen Law-givers, Numa, Lycurgus, &c. would needs ſeem to derive their Laws from ſome Deity. And Mahomet's dictates may not be diſputed upon pain of death, Let God be true, and every man a Liar, Rom. 3.4. and Chriſt Jeſus is truth it ſelf, John 14.6. and God in Chriſt is that God who cannot lie, Tit. 1.2.
CHAP. II.
Ʋſe 1. THis ſhews us the difference between the holy Scriptures and other writings. No other writing muſt be believed barely for the Author's ſake, but for their agreement to right reaſon, or to the rule of theſe holy Scriptures. In other Sciences, we firſt know, and then believe; but here it is otherwiſe, we muſt believe the truth and integrity of the Scriptures, becauſe they are of God, and then we ſhall know whether theſe things are of God or not. Humane. Authors are apt to go awry in their writings, being biaſſed by ſelf-intereſt, and therefore muſt not preſently be credited: as Learned Sc…liger obſerveth of Baronius, that he did not write, but make Annals.
This alſo ſhews us the vanity and vileneſs of th…ſe, who ſo magnifie reaſon, as they vilifie faith; who will believe no more than they ſee reaſon for;Quid proderit Papiſmum …eliqu…ſſe… et in Socin…am … incidiſſe, c…l…um imagi num det…, et cul tum magin…tionum ample…i? Prideaux. who think it beneath a rational creature to ground faith upon the Authority of the Speaker. Such are the S…cinians. That which is ſaid to be ſpoken by a perſon of Quality of this Nation, of that judgment, is a very prophane ſpeech. Wha…! ſaith he, do you talk to me of faith; Give me reaſon, every Cobler may have faith. But the Scripture ſaith, Faith is the evidence of things not ſeen, Heb. 11.1. the demonſtrative evidence: it is the nature of faith to believe God upon his bare word, and that againſt ſenſe in things inviſible, and againſt reaſon in things incredible.
Senſe corrects imagination, reaſon corrects ſenſe, but ſaith corrects both: faith helpeth at a dead lift.
Uſe 2. Yet this doth not make, that we ſhould take divine truths upon truſt, when men utter the ſame, though they quote Scripture for what they ſpeak; let who will be the preacher, we ſhould examine what we hear, Act. 17.11. there is a judgment of diſcretion that belongs to every one to make trial of their own actions.
Secondly, this doth not make Chriſtian Religion irrational: no,Ratio Chriſtianorum est fides. Luther. it is a moſt reaſonable ſervice, Rom. 12.1. where we cannot ſee a natural reaſon for what we believe, yet it is moſt reaſonable we ſhould believe it, when we know the Supream cauſe hath ſpoken it. The knowledge of the Scriptures, and the power of God would make thoſe things credible to faith; which ſeem impoſſible to reaſon, Matth. 22.29.
Uſe 3. Let us be aſhamed of our ſlowneſs to believe what is ſpoken in the ſacred Scriptures. As it is our miſery, that we are ſo dull to conceive, ſo it is our folly that we are ſo ſlow to believe divine truths, Luke 24.25. let us be ſure throughly to underſtand thoſe arguments which prove the Authority of ſacred Scripture: let us believe God upon his bare word, believing though we have not ſeen, John 20.29. grounding our faith (according to our duty) upon the Authority of the Speaker. Study the Supremacy of God's Authority. This made the Centurion believe Chriſt upon his bare word, Matth. 8.8, 9. And be acquainted with thoſe Experiments that aſſure you that God is as good as his word, Such as that of God's delivering Iſrael out of Egypt juſt at the time appointed, Exod. 12.41. God kept his word to a day.
1. Herein is the high commendation of faith, when we can thus believe God on his bare word. This made Chriſt ſay of the Centurion's faith, he had not found ſo great faith, no not in Iſrael, Matth. 8.10. he admired it, as incomparable and matchleſs. Some required Chriſt to come to them; others required Chriſt to touch them, but the Centurion required no more than this, that Chriſt ſhould only ſpeak the word.
2. Do ye not truſt many a man upon his bare word, whom you look upon as a man of credit? and ſhall we not much more believe God becauſe of his Authority ſpeaking to us, though we ſee not a reaſon of ſuch and ſuch things?
3. It is a baſe affront to the Lord, not to believe him upon his word, herein we carry the matter ſo, as if his word were not to be taken, as though God were no better than a Liar, 1 John 5.10. Such as theſe truſt God no farther, than they can ſee cauſe or reaſon to yield unto him. How ſhall we know a Chriſtian from another man, but by adding faith to his reaſon, and that about the things here below? Thoſe of China ſay, that they only ſee with two eyes; and the reſt of the world but with one: it is moſt true of real Chriſtians, they only ſee with two eyes; the eye of reaſon, and the eye of faith, and the reſt of the world with reaſon only.
4. Conſider who Chriſt is, that thus ſpeaks, I ſay unto you.] He is the Image of God, Heb. 1.3. The word, John 1.1. he that came out of the boſom of the father, that came down from heaven. I ſay unto you, you muſt be thus qualifyed, if ye will be ſaved.
CHAP. III. That none of thoſe men that were bidden ſhall taſt of my Supper.
FRom the Preface, I come to handle the Propoſition, in which there is. 1. The Subject, concerning which ſomething is ſpoken. None of thoſe men which were bidden.] The praedicat, which is ſpoken concerning that ſubject: ſhall taſt of my Supper.] For the ſubject: None of thoſe men that excuſed themſelves, verſe 18, 19, 20. The Grandees of the Jews ranked under thoſe three ſorts, the Honourable, the Wealthy, the Voluptuary. And the Greek word in the Text denotes the prime of men That were bidden,] that is, ſolemnly and earneſtly invited, verſe 16.17. and yet refuſed to come, verſe 18. to partake of that which was provided for them. And ſo by conſequence, no other of the ſame behaviour, of what rank ſoever in the world. And if not the greater rank, then not the meaner ſhall eſcape unpuniſhed, for the contempt of the Goſpel.
Obſerv. God is reſolved, that none o… thoſe who refuſe the Goſpel, ſhall obtain good by the Goſpel. Now they that refuſe the Goſpel, are ſuch, as abſolutely and finally do refuſe it, who continue in the contempt of it, notwithſtanding all means uſed that they might embrace it. Which refuſal of the Goſpel may be farther explained.
1. From the example of the Jews, pointed at in this Parable, who had the firſt offer … the Goſpel, when Chriſt came in the fleſh. The chief of that Nation, and the generality of that Nation continued in the abſolute refuſal of the Goſpel.
2. In their perſecuting Chriſt unto the death, Act. 4.27, 28. They denyed the holy One, and the juſt, and preferred a murderer, Act. 3.14. The implacableneſs of their rage appeared in that dreadful curſe they wiſhed upon them and theirs, Matth. 27.25. thirty eight years after this fearful imprecation, in the ſame place, and cloſe by the ſame Tribunal, where they cryed out, His bloud be upon us, &c. Hiſtorians tell us, multitudes of them were ſlain by the ſword.
3. In their thruſting the Goſpel from them, brought to them by the Apoſtles after Chriſt's Reſurrection from the dead, Act. 13.46.
4. In their not ſubmitting to be ſaved by the Righteouſneſs of another: Jeſus of Nazareth will not go down with them; Their ignorance and pride cannot bear it.
This appeareth alſo from the practice of many living under the Gospel, who continue in the contempt of it.
1. Such as continue groſly ignorant of the myſtery of the Goſpel, with affected ignorance, having no deſire after ſaving knowledge, like them in Job 21.14. affected ignorance is the Mother of miſ-rule and miſ-chief.
2. Such as continue wilfully diſobedient to the rule of the Goſpel, oppoſing themſelves. The Apoſtle puts both the ignorant and diſobedient together, as the proper fuel for hell fire, 2 Theſ. 1.8. their ignorance ſhall not excuſe their diſobedience.
CHAP. IV.
GOd's reſolution that no ſuch Goſpel-refuſers ſhall have any good by it, appeareth
1. By the denouncing of his wrath againſt ſuch in a moſt dreadful manner, ſwearing in his wrath, not raſhly, but adviſedly, that they ſhall never enter into his reſt, that will not come under his Government, Heb. 3.11.
2. By the execution of his wrath againſt ſuch in a moſt deſtructive manner. Severity on the Jews, who fell ſo ſadly, that they lie under the wrath of God unto this very day, Rom. 11.22. and are not able to recover themſelves. Thus much for the diſcovery of God's reſolution herein.
Now I ſhall ſhew, that no Gospel-refuſers ſhall receive any good.
1. As for the openly profane: the Roman furious ſouldiers deſtroyed the Jewiſh Goſpel-contemners, Matth. 22.7. becauſe they reſiſted the ſword of the ſpirit, the word of God, that it did not enter into their hearts, therefore the ſword of the enemy entred into their bowels.
2. As for cloſe hypocrites, God's all-ſeeing eye will diſcover them, and his Almighty hand will deſtroy them, Matth. 22.11, 12, 13. God puts the hypocrite to a ſtand, when he queſtions him, ſo that he ſhall not have a word to ſpeak for himſelf. The high ones that refuſe the Goſpel, ſhall not be reſpected for their greatneſs; and thoſe that are low, ſhall not be pityed for their meanneſs.
God is thus reſolved againſt theſe men, becuſe they do what they can to fruſtrate God's deſign in ſending his Son into the world, Pſal. 2.1, 2, 3, 4. Chriſt came to diſſolve the works of the Devil.
CHAP. V.
Uſe 1. THis informs us, that it is not poſſible for any one to eſcape damnation, who neglects ſalvation, Heb. 2.3. for thoſe who have tranſgreſſed the Law, it is poſſible for them to eſcape, by having recourſe unto the Goſpel: but as for thoſe, who refuſe the Goſpel (the only remedy) how can they eſcape! A man that will uſe no means, muſt needs miſcarry. Here alſo ye may ſee, that no outward priviledge can exempt a people that is obſtinate from divine vengeance. Jeruſalem, the Vine which God's right hand had planted, muſt be pluckt up, when it proves unfruitful, and degenerateth.
Uſe 2. Though God's act of juſtice run thus generally, yet we muſt Caution it with a double proviſo, in reference to the Jewiſh Nation againſt which this was threatned. 1. Provided this extend not ſo univerſally to the ſubject, as to exclude, particular Jews, that did comply with the Goſpel, Rom. 11. Though ſuch as had peſecuted the Goſpel (which was St. Pauls caſe) yet ſeeing they continued not ſo to do, but returned to God through Chriſt, it was well with them. 2. Provided, this doth not extend ſo perpetually unto time, as for ever to exclude the Jewiſh Nation from cloſing with the Goſpel; for they ſhall be called, Rom. 11.26.
Uſe 3. Let us improve thoſe examples, which ſet forth unto us God's vengeance on ſinners, and in ſpecial on unbelievers. Examples are two-fold, either for imitation or admonition: the latter is here meant, 1 Cor. 10.11. and unbelievers are two-fold, either of pure negation, living without the profeſſion and means of faith, as Heathens: or of an evil dispoſition, walking contrary to the Doctrine of the Goſpel, as looſe Chriſtians. God's judgments on both theſe ſorts of unbelievers muſt be improved by us, and eſpecially the latter.
1. Yield a firm aſſent not only to the mattter of fact in ſad examples, but to the cauſe of them ſet down in ſacred Scripture, ſin deſerving, and procuring theſe judgments, 1 Cor. 10.6.
2. Bring home thoſe ſad examples by a particular application to your ſelves, ſo Chriſt would have us, Luke 13.3. making anothers caſe our own.
On continue not to refuſe the Goſpel: for this end, let the wicked forſake his way, and return unto the Lord; whether ſhould men go but unto God from whom they fell? let him that is returned, take heed that he back-ſlide not from the Lord through unbelief. Look well to the exerciſe of faith, labour to apprehend thoſe promiſes which God hath given you in his word, and appropriate them that are proper for your preſent condition, Heb. 13.5. The vertue of a plaiſter appeareth in the application of it to the ſore.
CHAP. VI. Shall taſt of my Supper.]
HEre is the matter predicated, or declared concerning the ſubject fore-mentioned. Shall taſt of my Supper.] Taſting is taken,
1. Properly: to touch with the lips,Ravanel. and paſs judgment upon the diverſity of ſavoury things. There is a diſpute among Philoſophers, what is the proper ſenſorium, or inſtrument of taſting. Some ſay the mouth, others the Tongue, others the palate, others the throat, others the nerves which diffuſe themſelves through thoſe parts. I ſuppoſe, there is a concurrence of all theſe to a perfect taſte.
2. Figuratively: and that. 1.Intermitatur Deus ſummum malum. Experimento cognoſcent quantum malum ſit jacturam feciſſe, &c. Salmer. Metonymically for eating, Act. 20.11. a metonymie of the effect, becauſe we therefore taſt, that we may eat. 2. Metaphorically: to make tryal, or know by experience: and that, either in a way of ſorrow, as to taſt death, Matth. 16.28. for to ſuffer death, or in a way of delight. Taſting is put for perceiving in a comfortable manner, Prov. 31.18. this laſt acception is the meaning of it in our Text, They ſhall not taſt,] that is, they ſhall not by experience know to their comfort, they ſhall not partake of my Supper. Goſpel proviſion for the good of their ſouls; but ſhall know by ſad experience what it is to contemn ſuch mercy; they ſhall for ever deſpair of the enjoyment of any good. Hence obſerve,
Obſerv. That there is not any true experimental, any ſanctifying and ſaving good belongs to them that refuſe the Goſpel. Such as theſe are excluded from the communion and fruition, both of the grace and glory of God in Chriſt.
I. They are excluded from the fruition of the grace of God in this life. They have not a taſt of it as is thus evident.
1. They have no ſound knowledge, or ſpiritual diſcerning of divine truth. They call evil good, and good evil: put bitter for ſweet, and ſweet for bitter, Iſa. 5.20. no taſte and reliſh of the ſpiritual nature of things. Truth is the meat of the mind, the nouriſhment of the underſtanding; but divine truth ſuiteth not with a carnal mind; the palats of many are out of taſte in a ſpiritual ſenſe: it is too apparent by the multitude of unſound opinions that go down without diſreliſh.
2. They have no firm faith upon God in Chriſt; They believe not the record that God gave of his Son, 1 John 5.10. God hath put eternal life in his ſons keeping, and men will not come to him that they may have life, John 5.40. thereby it appeareth, they are void of faith in God: now faith is the ſouls taſter, to ſuck the ſweetneſs of the promiſes.
3. They have no content or ſatisfaction in any thing that good is. Taſting is receiving that which is edible or potable, with ſome kind of pleaſure, or liking. Thus wicked men do not taſte of Goſpel-proviſion; they have no love or liking of it. The carnal heart is not affected or pleaſed with ſpiritual good: He receiveth not the things of the spirit into him, ſo as to receive any ſatisfaction to his mind in them, 1 Cor. 2.14. they are fooliſhneſs to him, inſipid ſtuff, albeit the wiſdom of God. This ſhews their mouths to be out of taſte.
4. They have no meditation on God and his word. They chew not the promiſes, nor turn them into fatneſs, they feed not upon ſuch dainties. There is a taſte in words: the Heathens had this notion, they ſaw ſome could not taſte of words as others could. Natural men taſte not God's word by any delightful meditation in it.
5. They have no hungring and thirſting after righteouſneſs: carnal hearts look upon themſelves ſo full as wanting nothing, Rev. 3.17. Such hearts are like thoſe ſtomachs that are full of wind, and not of meat, ſwell'd and puft up. They do not faint for God, nor are they troubled for the want of the ſpiritual food. They have no ſpiritual deſires, nor endeavours after grace.
II. They are excluded from the fruition of the glory of God in the life to come: That is the ſecond courſe of this Goſpel-feaſt; and there alſo they ſhall not have ſo much as a taſte. The rich Epicure in the Parable, Luke 16. could not have one drop to quench his thirſt, or cool his heat, ver. 24. no refreſhment among the damned. The day of judgment, which is called the times of refreſhment to all true penitents, Act. 3.19. will be a day of the encreaſe of torment to all impenitent creatures.
CHAP. VII.
Ʋſe 1. THis informs us of the Righteouſneſs of God in the judgment he inflicts on men. What more righteous than this, that thoſe ſhould have nothing but the terrour and torment of the Law, who would have none of the grace nor duty of the Goſpel?
Here alſo ye may ſee the vaſt difference between the godly and the wicked: the wicked ſhall receive no good, but the godly ſhall want no good, Pſal. 84.11. They having an intereſt in God himſelf, muſt needs poſſeſs all in poſſeſſing him.
Ʋſe 2. Yet there be ſome natural men, that ſeem to partake of ſpiritual good in a large meaſure, Heb. 6.4, 5 6, 7. a great deal for caſt-aways to partake of. 1. They may be illightened with ſome divine underſtanding: divine light may ſhine into their heads, though not into their hearts; they may have much of the gifts, but nothing of the grace of ſpiritual knowledge. 2. They may taſte of the heavenly gift: the common gifts and influence of the ſpirit, given to profit others withall in the way to heaven, with which gifts they may be inſtrumental to the bringing of others unto heaven. 3. They may be made partakers of the Holy Ghoſt: as the extraordinary gifts of the Holy Ghoſt in working of miracles, as thoſe caſt-aways make it their plea, Matth. 7.22. 4. They may taſte the good word of God, by feeling ſome ſudden flaſhes of joy and terrour under the word, as Herod and Fe…ix did, and yet not nouriſhed by it, nor ſatisfied with it. 5. They may taſte of the powers of the world to come: be taken up with the admiration and contemplation of the Saints happineſs in heaven. Thus Balaam deſired by all means to die the death of the Righteous.
Uſe 3. Let not us be like the refuſers of the Goſpel, who ſhall not taſte of Goſpel-proviſion: But
1. Let us taſte and ſee that the Lord is good, Pſal. 34.8. Oh taſte now, leſt God in anger for your contempt ſhould ſay, ye ſhall never taſte of my Supper. Meditate on his word, and apply the promiſes therein contained: how ſweet are thy words to my taſte! ſaith David, Pſal. 119.103. We ſhould fix our thoughts upon Gods word. Meditation is not a tranſient, but a permanent act of the ſoul, abiding where it faſtens. Meditation holds reaſon and faith to their work, and blows the fire till it throughly burn; a man muſt continue walking, to get himſelf warm; a few ſlight thoughts will not warm our hearts in God's ſervice; no, that is the work of moſt intent meditation.—Let us alſo reflect upon our ſouls in a way of Chriſtian experience. We taſte God's goodneſs in experimental and actual diſcoveries of his gracious working. Oh how delightfully do Saints ſit under this ſhadow, and how ſweet is this fruit unto their taſte! Cant. 2.3.
2. Live as thoſe that have taſted that the Lord is gracious, 1 Pet. 2.3. by frequent taſting you will be more and more in love with this kind of Liquor. Long for the perfection of grace in the fruition of glory, and for that heaven upon earth, the clear knowledge of your eternal good condition. That glimpſe you have of heaven, ſhould make you long for the beatifical Viſion, and your foretaſte for the full draught. Alexander the Great ſailing in a boiſterous ſea, diſcovered before the reſt of his company the happy land of Arabia by the ſmell of thoſe ſweet odours which the wind conveyed to him! Whereupon he and his company took heart, perceiving they had not far to go. Conſider, grace is as a ſmell of heaven before-hand: Let your preſent ſcent ſet you a longing for all the ſweet in heaven. Let this fruit of the Tree of Life make you the more in love with heaven.
FINIS.