The Parable of the Great Supper Opened, Sermon 2
SERM. II.
Luke 14.16.
Then ſaid he unto him, A certain man, &c.
CHAP. I.
YOu have heard of the occaſion of theſe words both remote and immediate:foreign collatio, comparatio, qua res diverſae oſtenduntur in aliquo eſſe ſimiles. we are now to enquire concerning the form of them, and that is parabolical: this form of ſpeech is frequent in Scripture, whence I obſerve:
Obſerv. It was our Saviour's uſual manner when he was upon the earth to ſpeak in Parables, Matth. 13.18, 24, 31, 33.
A Parable is an artificial framing of ſome thing in manner of an Hiſtory,Parab…la eſt r…rum, ſive veraru…, ſive veriſimilium, ad a…iud ſignifican dum appoſita & artiſicioſa narratio. by way of compariſon, to illuſtrate ſomething elſe. The ſubſtance o… theſe words is ſet down by ſeveral Authors, cited by Salmeron, Hierom, …lemens A…exandrinu…, and others. Yet the word [Parable] in Scripture-ſenſe is d…verſly taken; As
1. For a Type, Heb. 9.9. foreign, &c. The exemplar of ſomething which in due time was really to exiſt. The ceremonial ſervice, which figured and ſhadowed out Chriſt coming in the fleſh, and entring into glory, is there called a Parable.
2. For a ſimilitude: Thus Iſaac's deliverance from death after God's probational precept, and Abraham's intenti…nal act to put him to death, was a Parable, Heb. 11.19. A Figure, Similitude, or Repreſentation of the Reſurrection, foreign.
3. For a Proverb; a common ſpeech taken up in any Country, whereby a plain truth is ſpoken in figurative terms, Luk… 4.23. A…ages are witty and ſummary ſentences, foreign.
4. For …n excellent and myſteri…us ſaying, Pſal. 49.4. Yet the former deſcription is the proper meaning of a Parable, according to the tenor of this Parable we have in hand, and others. Thoſe Divine truths which are moſt neceſſary to be known, Chriſt ſpake in Parables: As
1. The Apoſtacy of man by nature. This is ſhewn in the Parable of the Prodigal ſon, going into a far Country, Luke 15.13. And waſting his whole ſubſtance with riotous living, not caring to ſave any p…r…: we are utterly undone, we have nothing leſt that good is.
2. The recovery of man by the proviſion of the Goſpel: This is ſhewn in our preſent Parable, ver. 23. God is willing that the many manſions in heaven ſhould be filled up with the many fallen creatures upon the earth, cloſing with that grace which he ten…ers to them.
3. God hath his ſeveral times to call men, and the outward and inward call …o not alway go together. This is ſhewn in that Parable of the H…u…holder going out to hire labourers into his Vineyard, Matth. 20. Thus many are outwardly called, few are inwardly called, or truly choſen, ver. 16. Chryſoſtom in one of his Sermons tells the people of Antioch, that though there were many thouſands in that City, yet he could ſcarce think one hundred of them could be ſaved in that condition wherein they were, ſuch villany was in their youth, ſuch ſloth in the old men, and ſo he goes on.
4. As among hearers there are few good, ſo among thoſe that are good, ſome are more fruitful than others. This is ſhewn in the Parable of the ſeed, Matth. 13.23. Every man cannot excel: we ſhould not be diſcouraged if we come ſhort of others. Theſe are truths neceſſary to be known, there are likewiſe truths neceſſary to be done, contained in Parables: As
1. The neceſſity of joyning ſaith unto the outward participat on of any ſpiritual ordinance. This is ſhewn in the Parable of the Wedding feaſt. What a ſad caſe was that man in,foreign. who had not a Wedding-garment, Mat. 22.12, 13. He was as it were muzzeled and hampered, and haltered up: He had as it were a gag in his mouth, and an halter about his neck, for not having a Wedding-garment upon his back.
2. The neceſſity of ſhewing mercy, and extending charity to all ſorts of people, even to our enemies. This is ſhewn in the Parable of the Samaritan relieving the Jew, though his enemy, Luke 10.30, 37. Any one in want is our neighbour for relief.
3. The neceſſity of improving all thoſe gifts which God entruſteth us with. This is ſhewn in the Parable of the talents, Matth. 25.14. And though we cannot do ſo much as ſome others, yet let us do what we can in our places, and God will accept us.
4. The neceſſity of continual watching againſt Chriſt's coming. This is ſhewn in the Parable of the ten Virgins, Matth. 25.13. For as we know not when he will come to appear in glory, ſo neither do we know, when he will come to ſummon us by death to appear before him.
CHAP. II.
THe Reaſons why Chriſt ſpake thus in Parables are theſe.
Reaſ. 1. He did it in a way of judgment unto wicked and obſtinate men.
1. For their obduration: Parables being Riddles to them, he veiled the amiableneſs of thoſe truths from the eyes of their underſtandings which they profanely neglected and derided, Matth. 13.13, 14, 15. Their wilful blindneſs and ſtubbornneſs, deſerves this judiciary blindneſs and hardneſs.
2. For their conviction, and ſelf-condemnation: So this makes for the clearing of God's juſtice in thoſe judgments which he inflicteth upon the contemners of g…ace. This is obſervable in the Jews, in that Parable of the Vineyard, where they condemn themſelves in the third perſon, ſaying, He will miſerably deſtroy thoſe wicked men, and let the Vineyard out to others, Matth. 21.41. Though when they perceived the Parable touched themſelves, they thought this judgment hard, and cryed, God forbid, Luke 20.16.
Object. But how can one and the ſame way darken, and clear truth?
Resp. Integra parabola rem tegit & clandit, fracta autem & explicatae rem aperit. Salmer.I anſwer, the bare propounding of a Parable may darken the truth, but the opening of a Parable cleareth it. And this advantage Chriſt's Diſciples had, Mark 4.11. A Parable not interpreted and explained, is like to a Picture with a Curtain before it, but the Curtam is drawn away in the Interpretation.
CHAP. III.
Ʋſe 1. THis informs us of the excellent manner of Chriſt's delivering ſpiritual truths. Parables and Proverbs are myſterious, Prov. 1.3, 4, 5. There is much in a little; the Scriptures are both hidden and plain, deep and ſhallow. The Elephant may ſwim, and the Lamb wade. A Learned man obſerveth, that the Scriptures are ſo written, that the weakeſt capacities, (if willing and deſirous) may know them, and the moſt reaching heads (when captious) may ſtumble and break their necks.
This informs us like wiſe of Chriſt's goodneſs to mankind in his manner of propounding of divine truth: For
1. Inſtruction by Parables is that way, wherewith both Jews and Gentiles were acquainted. Thus our Saviour brought heavenly truths to Jews and Gentiles in their own language, in that way they had been moſt uſed to. The Jews were acquainted with Parables, as appeareth Pſal. 78.2. And all ſorts of the Gentiles were inſtructed this way. The Grecians, as appeareth by Xenophon, Plato, Pythagoras, Demoſthenes, who abounded in Paraples: Likewiſe the Egyptians, as is evident in their Hieroglyphical Learning, brought in by Mercurius Treſmegiſtus. They deſcribed a year by a ſnake turning it's tail into it's mouth.Annus vertitur in ſe. Familiare eſt Syris, & maximè Palaeſtinis ad omnem Sermonem parabolas jungere. Hieronym. They deſcribed God by an eye joyned with a ſtaff, ſignifying he was all-ſeeing, and Almighty. They deſcribed a King by a Bee, having honey and a ſting, thereby ſignifying clemency and juſtice, two Princely properties: Mercy and Judgment ſhould meet together upon the Throne.
2. Inſtruction by Parables is a way very advantagious for man: For
1. Parables are preſented to the ſenſes, and ſo the ready and plain way to convey a truth to the underſtanding. By that which we are acquainted with, we eaſily receive ſomewhat of the nature of a ſpiritual truth. Similitudes teach clearly and plainly, Jam. 3.3, 4, 'Tis a familiar way whereby knowledge inſinuates it ſelf into us. Similitudes work ſooner upon weak capacities, than ſylogiſms do.
2. Parables help the Memory. Being taken from things obvious to the ſenſes, they make the greater impreſſion upon the Memory. This appeareth by the help which we have in a local memory.Species intelligibiles ſenſibilibus ſpeciebus affixae, tenacius harent memoriae. Several Pearls or Jewels are kept more ſafely when they are hung upon a ſtring. A Parable is as ſuch a ſtring containing many precious truths.
3. Parables quicken the affections and ſpirits of men. They kindle a deſire after, and delight in knowledge, Matth. 13.36. Demoſthenes quickned and rouzed up the Athenians by a Parable: when Philip, King of Macedon uſed this ſtratagem to betray them, deſiring them, that if they would not grant his requeſt in other things, yet that they would grant him this, to give up ſome certain chief ones among them, that did ſo declaim againſt him. That Oratour uſed this Apologue. There was an irreconcilable hatred between the Wolves and the Sheep: the Wolves at length ſent to the ſheepherds, that they were willing to be at peace, upon this condition that they would deliver up into their hands all their Dogs. Upon this Parable the Athenians were kept from Philips circumvention; they apprehended the danger of the motion, and ſo would not entertain it.
4. Parables convince the judgment: David gave a juſt verdict againſt himſelf, when the caſe was propounded in a Parable, 2 Sam. 12.5. Parables are heard without prejudice, when down-right expreſſions ſometimes exaſperate.
CHAP. IV.
Uſe 2. THough Chriſt did ſpeak Parables often (that is feigned, or invented) yet he never ſpake a lye, or a falſe thing. St. Auguſtine tells us, that every thing that is feigned is not a lye,Non omne quod fingimus eſt m…nda…ium, ſed quando id fingimus, quod nihil ſignificat. Auguſt. but that which is feigned without ſignificancy: As for Parables they are invented for their ſignificancy, and moral, and with no intent to deceive.
Uſe 3. Take heed of abuſing Chriſt's Parables by ſtraining them too much: This is as wringing the noſe till bloud comes out, Prov. 30.31. Inſtances may be given out of Popiſh comments, as in that of the Traveller betwixt Jeruſalem and Jericho. They underſtand it of Adam ſurprized by the Devil, and make uſe of his being half dead, to prove that Adam was not utterly ſpoiled of all his firſt excellencies. Then as by the two pence given to the Hoſt, they underſtand the two Books of the Old and New Teſtaments, committed to the Church for the reſtoring of decayed man, ſo by the phraſe [Whatſoever may be laid out more.] They will have to be meant unwritten verities, and Eccleſiaſtical Traditions. No parabolical Text muſt be interpreted againſt a plain Text: There is a plain Text againſt this Interpretation, Eph. 2.1.
Here advice and Counſel is neceſſary:
1. Conſider the nature of a Parable, how it differs from other forms of ſpeech: As
1. It differs from an hiſtory, for that is a narration of a thing done;Historia eſt narratio rei geſtae. as the ſtory of our Saviour and his Apoſtles, Luke 1.1. Acts 1.1. But a Parable is of a thing invented.
2. It differs from an example; Exemplum eſt pars hiſtoriae.for examples are real inſtances to illuſtrate and confirm truth, Job 5.10, 11. But Parables are but imaginary inſtances.
3. It differeth from a metaphor, Metaphora eſt tranſlatio vocabuli.which conſiſts only in the borrowed ſignification of a word: as mourning borrowed from men, and applyed unto ways. The ways of Sion do mourn, Lam. 1.4. Treaſure borrowed from money, and applyed to wrath, Rom. 2.5. But a Parable is a ſtory borrowed.
4. It differeth from an Alleg…ry, Allegoria eſt continuata metaphora.which hath it's foundation in a true ſtory, and from thence taken to ſignifie ſomething elſe, G…. 4.24. But a Parable is founded upon ſuppoſition.
2. Make a right uſe of Chriſts Parables: They are myſteries and depths which the world is unacquainted with. Therefore
1. Be humble in admiring them becauſe of their excellency. On the fulneſs that is in Scripture! Oh the riches that are contained in theſe golden Mines!
2. Be diligent in ſearching them becauſe of their difficulty: Chriſt's Diſciples were careful to ask him the meaning of Parables.
3. Be faithful in applying them becauſe of their utility. And here obſerve what our Saviour doth often add unto his Parables, as Matth. 25.13, 31. Which give light to the Parable; ſtick not at the Letter of a Parable, but mind the ſcope of it: Let Parables as much affect you, as if they were real Hiſtories.
CHAP. V. A certain man made a Great Supper, &c.
Sect. 1.
HAving heard the occaſion and form, we are now to conſider the matter of theſe words: and that which in order falls under our conſideration in the firſt place, is the Maſter of the Feaſt, who is here called A certain man.] But who this certain man is,Deus benignè & humaniter invitans. Marlor. Verbum incarnatum Chriſtus Deus & Homo. Gloſs. Ordinar. I find ſeveral Authors rather to have ſeveral expreſſions than ſeveral opinions. Some ſay thus, God rich in mercy, ſo our Engliſh Annotations. Marlorat ſaith, God courteouſly inviting after the manner of men. Salmeron ſaith, the merciful father, who as he is juſt, he is called a Lion, but as he is kind and bountiful, ſo he is called a Man: and he addeth a reaſon for the additional word [Certain] becauſe he was not as yet ſo clearly known unto the world. The ordinary gloſs ſaith, Chriſt God-man: and this ſenſe agreeth too with the laſt words of the Parable, ver. 24. And it doth not contradict the former. I will take in the ſubſtance of all theſe expreſſions in one Doctrinal obſervation, as the fulleſt meaning of the words.
Obſer. Chriſt God-man, or God in Chriſt is a bountiful Benefactor unto man, 2 Cor. 5.19. God in Chriſt is here called a Man.
1. By way of reſemblance. Thoſe properties of any worths appearing in man, or ſpoken of man, being more eminently in God: As
1.foreign. Homer. A… ma, virum que cano. Virgil. Triumviri Decemviri. Soveraignty: [Man] in Scripture is put for a man in Authority, one fit to Rule, or chief in Government, Gen. 43.13. Carry a Preſent to the man, that is, to the Governour of the Country. In this ſenſe the Graecians uſed the word [Man] Likewiſe the Magiſtrates among the Romans were called by the name of Men; whether more or fewer in Authority together, as if they were the only men. And this ſenſe ſuits well with our Text, as appears by that Parable, Mat. 22: the ſame in ſubſtance with this, where the Maſter of the Feaſt is called a certain King, v. 2. Which word denoteth Soveraignty. God is elſewhere in Parables called a certain noble man, and a certain rich man, Luke 16.1. Luke 19.12. Matth. 25.14. It ſpeaks that way of Authority and Dignity wherein man is ſaved.
2. Pity: the word [Man] is uſed in oppoſition to the word [Lion] Tiger, or Wolf. And it denoteth the more pity, when the Relative word [Father] is added to man. Thus God pities us, and ſpares us as a man, Mal. 3.17. And beſtoweth good things upon us with tender affection. Thus he draws us with cords of a man, and with bands of love, Hoſ. 11.4. A phraſe taken from Cattel bred up to draw or carry, which by a wiſe Maſter are uſed gently, and brought to their labour without any violence.
3. Rationality: The word [Man] is put for one who is rational and underſtanding, Ezek. 1.5, 10. The invitation of God to ſinners in the Goſpel is full of reaſon: he dealeth like a man with us; not only propounding truth, but adding ſeveral arguments to perſwade us, convincing us of the equality and rationality of his ways, Iſa. 1.8.
Sect. 2.
II. By way of Reality.
1. In reſpect of Chriſt, by whom this Goſpel-proviſion is, wherein God ſhews himſelf ſuch a Benefactor. Thus Chriſt who is God, is really a man. There is in him 1. The bloud of a man.] Shedding of bloud there muſt be, for without it there is no remiſſion, Heb. 9.22. The bloud of bruit creatures could not waſh away the blots of reaſonable creatures: wherefore Chriſt took our nature, that he might have our bloud to ſhed for our ſin, Heb. 10.4, 5, 10. There is an Emphaſis put upon Chriſt as man, in the great buſineſs of man's ſalvation, 1 Tim. 2.5. The remedy carrying in it a ſutableneſs to the malady: the ſufferings of a man to expiate the ſin of man. 2. The bowels of a man, Phil. 1.8.] Which bowels he fally expreſſed when he was upon the earth, Matth. 12.18, 19, 20. As he diſcovered much underſtanding, ſo likewiſe much affection in the work of grace towards the children of men: coming in judgment to convince men, and without violence or boiſterouſneſs, ſetting his ſteps with ſuch heedfulneſs, as not to tread on a broken reed, and avoiding that ruſhing motion,Manet compaſſio cum impaſſibilitate. as might eaſily quench ſmoaking Flax. Moreover he retaineth theſe bowels now he is in heaven, and hath a fellow-feeling of his peoples miſeries, Act. 9.4. Though now he be freed from that ſtate of frailty, expoſed to paſſibility and mortality, yet ſtill he retains his wonted pity. 3. The familiarity of man.] Man is a ſociable and familiar creature. Chriſt became man, that he might be a merciful High-Prieſt, Heb. 2.17. Not that his becoming man made him more merciful, as though the mercies of a man were more than the mercies of God, but becauſe by this means mercy is conveyed more ſutably and ſamiliarly to man.
Sect. 3.
2. In reſpect of man for whom this Goſpel-proviſion is, wherein God ſheweth himſelf ſuch a Benefactor. The grace of the Goſpel is called the kindneſs and love of God our Saviour towards man, Tit. 3.4. And that 1. By way of diſtinction from other creatures in general; which works of creation partake of common preſervation, but man partakes of ſpecial ſalvation, Pſal. 8.4. There is a way for man to be far better hereafter than here. 2. By way of oppoſition unto fallen Angels in particular. They are reſerved in everlaſting chains. God's goodneſs is more manifeſt to men than to Angels. The Angels, though golden veſſels, yet having contracted ruſt, were broken in pieces: but man, though an earthen veſſel (when ſoiled) was cleanſed again.
3. In reſpect of the Miniſters of the Goſpel, through whoſe hands this Goſpel-proviſion is diſtributed. Every ſuch Scribe is like unto a man that is an Houſholder, which bringeth forth of his treaſure things both new and old, foreign, extendit, copioſe & alacriter, extendeth plentifully and chearfully, Matth. 13.52.
Queſt. Why is God in Chriſt here called a Certain man?
Resp. 1. This word is of an indefinite term: and ſo it may denote the extent of the Goſpel; the grace of God offered in the Goſpel, belonging to one man as well as to another, Iſa. 55.1.
2. This word is an obſcure word, and ſo it may denote the myſteriouſneſs of the Goſpel: The manifeſtation of which in a ſaving manner is only to the Saints, Col. 1.26. The other only hear of one Jeſus.
CHAP. VI.
Uſe 1. THis informs us of the condeſcenſion of God; that he ſhould be pleaſed to take our name to himſelf, and in his Son to take our nature to himſelf, Luke 20.9. Heb. 2.16. He aſſumed it, apprehended, caught, laid hold on it, as Chriſt did on Peter, foreign.as the Angel did on L…t; as men uſe to do on a thing they are glad they have gotten, and are loth to let go again. That God thus comes down to us in our nature, and in our language, a great help it is to our faith.
It informs us alſo of the advancement of man: That Chriſt, God-man, ſhould be ſuch a Benefactor to …an.foreign Here we may ſay, what is man, that thou ſhouldeſt magnifie him! Job 17.7? Man magnifies God by declaring his greatneſs, Luke 10.46. God magnifies man by making him great,foreign by giving him ſome real addidition of worth and reſpect.
Man is magnified in the work of creation,Magnus quantitate, vel qualitate, annis honore, exiſtimatione, authoritate. Pſal. 8.4. God created man in his own image, to be Lord of the reſt of the creatures. Man is magnified in the work of Redemption. Man by his fall had laid himſelf low; but how is he magnified when God himſelf became man to recover man? Heb. 2.16, 17. Man is alſo magnifyed in the work of Regeneration, being made partaker of the Divine nature, 2 Pet. 1.4. Endued with all thoſe gracious qualities, which are true reſemblances of God's moſt glorious eſſence. Moreover, man is magnified in the work of glorification, advanced into the higheſt heavens; made great with that accumulative happineſs, which will admit of no addition, by reaſon of its compleat perfection. Chriſt ſits at the right hand of God, and Saints go when they die where he is, Heb. 12.2. 1 John 3.2.
Uſe 2. Let me give an uſe of Caution. Though here the word [Man] i… uſed in a magnifying ſenſe,Homo homini lupus daemon. yet ſometimes 'tis uſed in another ſenſe, Hoſ. 11.9. Where God ſaith, I will not execute the fierceneſs of mine anger, for I am God, and not man. I am a merciful and faithful God, not cruel, variable, nor changeable, like unto man.
Moreover, though God at ſometimes appear like a man, yet at other times he doth appear like a Lion, Totum dilaniat, & uſ que ad cor in varia ſcindit fruſta. Zanch.like a Leopard, like a Bear bereaved of her whelps, Hoſ. 13.7, 8. The Leopard lurks privily to enſnare the Traveller, and the Bear cometh greedily with open mouth, renting the caul from the heart. This ſpeaks the fierceneſs of anger, and total deſtruction accrewing to men. Thus we ſee, as God is a bountiful benefactor to penitent ſinners, ſo he is a conſuming fire to obſtinate ſinners. It is dangerous to provoke him.
Finally, though God compare himſelf to man, and ſo encourage us to come to … muſt we take heed of thinking him like … ſelves, and ſo take encouragement to ſin againſt him: as though God were altogether ſuch a one as any of us, a favourer, or abettor of ſin, Pſal. 50.21. To imagine him a man who cannot ſee the heart; this is like a child, a or fool, who ſhats his eyes, and becauſe he ſees no body, he thinks no body ſees him. Or to imagine God to be ſuch a one, as may be corrupted in the work of juſtice, or overpowered like man: This were to turn the grace of God, and language of the Scripture into wantonneſs and fooliſhneſs.
CHAP. VII.
Uſe 3. LOok upon God only figuratively as man, but look upon Chriſt really as a man, made of the ſubſtance of a Woman, Gal. 4.4. This Mediator, the man Chriſt Jeſus, took upon him thoſe three Noble and neceſſary Offices belonging to the children of men, King, Prieſt, and Prophet. Theſe things were ſhadowed of old. Judicious Writers look upon that one man ſpoken of by Ezekiel, to be this man, Ezek. 9.2. And there implyed, 1. His Kingly Office in thoſe words, Among them] or in the midſt of them, as a King and Commander. 2. His Prieſtly Office, implyed in his Linnen cloathing, uſed in holy veſtures, 1 Sam. 2.18. Pliny tells us, that the cloathing of the Egyptian Prieſts was of Linnen: and 'tis thought they took the cuſtom from the Jewiſh Prieſts, who were appointed of God to wear ſuch Garments, Exod. 28.42, 43. 3. His Prophetical Office, ſhadowed out by the Ink-horn he had by his ſide. Prophets were to declare the mind of God by ſpeaking and writing.
Be further exhorted to hearken to this, O ye children of men. God as a certain man calls unto you O men, and to you O ſons of men, Prov. 8.4. To the higher and meaner ſort of people. The poor are Goſpellized, ſaith our Saviour. Smyrna was the pooreſt, but the beſt of the ſeven Churches. Well! Let all ſorts of men obey this call: Eſpecially when we conſider thoſe relative words in Scripture added to this word [man.] As 1. A King, Matth. 22.1. Obey him as your lawful Soveraign. 2. A Maſter, Eph. 6.9. That Maſter of whom the whole family in heaven and earth is named. 3. A Father, The father of glory, Eph. 1.17. A father that hath a kingdom to beſtow upon every one of his children. 4. An Husband, 2 Cor. 11.2. Thus the Church of God is called the Lamb's wife, Rev. 19.7. Some Husbands are fierce like Lions, but Chriſt is gentle like a Lamb. Let ſuch loving terms whereby God is pleaſed to familiarize his mercy to you, perſwade you to cloſe with it.