The Parable of the Great Supper Opened, Sermon 3
SERM. III.
LUKE 14.16.
A certain man made a Great Supper, &c.
CHAP. I.
HAving ſpoken of the Maker of the Feaſt: we are next to conſider the feaſt which is made, called here a Great Supper.] Some ſay, the Gospel with the effects of it, is meant by this Great Supper. Others ſay, the grace of God in Chriſt. The bread of life, ſay others. Eternal bleſſedneſs, ſay others. All theſe terms amount to the ſame ſenſe, including all ſpirituals and eternals for the making up of man's welfare.
Queſt. But why is this called by the name of a Supper?
Resp. Some anſwer thus, becauſe it is the laſt refreſhment manifeſt now in the latter days towards the end of the world. And in reſpect of this ſupper they will have the law of nature to be as a breakfaſt, and the law of Moſes as a dinner. But I ſuppoſe the meaning of the word may be beſt gathered from the manners of people about their daily food.foreign, q. foreign, quod non tam ſac…le ut prandium …are…ur: nam veter…m prandium parcius & f…ug…liù… erat. Coen… vero exquiſitio…, & lautior, quum ſinitis dici laboribus, genio hilariùs & plenius ind…lgevatur. Caen…, q. Kow…, quia antiquitù… ſcorſim ſolebant prandere Romani, coenare cum amicis. foreign & foreign permutantu….
The two uſual times of eating both to the Graecians, and Romans, and Jews, are thoſe we call dinner and ſupper: And their manner was to dine more ſparingly, and ſup more liberally. And of old the Romans were wont to dine by themſelves, and to ſup with their friends.
Hither likewiſe the Etymologies of the Greek and Latine words refer: yet muſt we not ſtand too exactly to difference words that are akin: for dinner and ſupper are put ſometimes for one another. That which St. Luke here calls a ſupper, St. Matthew calls a dinner, Matth. 22.4. So that the meaning is, A feaſt at any time of the day. The Epithet [Great] may well be adjoyned, becauſe the proviſion is ſo plentiful for the recovery of loſt man.
CHAP. II.
HEnce I ſhall obſerve this point of Doctrine.
Obſerv. That Goſpel-proviſion for the good of ſouls is plentiful. It is compared here and elſe where to a Great Supper. Herodotus tells us, the Egyptians had their greateſt Feaſts, their Marriage feaſts at ſupper. It is alſo compared to a feaſt of fat things, delightfully refreſhing the body with Wines on the Lees well refined, Iſa. 25.6.
Queſt 1. What is this Goſpel-proviſion for the good of ſouls?
Resp. It is the only way of man's ſalvation ſince the fall, begun in grace, and ſwallowed up, or perfected in glory, revealed in the holy Scriptures by the Prophets and Apoſtles, 1 Pet. 1.9, 10, 11, 12.
Queſt. 2. How doth the proviſion appear to be ſo plentiful? how doth the feaſt or ſupper appear to be ſo great?
Resp. 1. Look at the maker of this feaſt, it is the great God who is rich in mercy, and great in love, Eph. 2.4, 5. Whoſe manifold wiſdom hath appeared in the contrivance of this proviſion, Eph. 3.10. 'Tis as the feaſt of a King, and that for the Marriage of a ſon, Matth. 22.2. And no coſt is ſpared at ſuch ſeaſons.foreign & foreign. The ancients had not only feaſts at their marriages, but feaſts before and after: they abounded in feaſting about the time of marriage.
2. Look at the materials of this feaſt: That which is the food of the ſoul in the firſt place is Chriſt himſelf, it is his body and bloud which is the bread of life, the food of our ſouls, John 60.51, 52. The Great God, and our Saviour, the eternal ſon of God. Moreover the ſincere milk of the word is the food of the ſoul, 1 Pet. 2.2. The word as it is God's inſtitution, without the mixture of man's traditions, nouriſheth the ſoul. More particularly the promiſes, which are exceedingly great and precious, 2 Pet. 1.4. More eſpecially, the work of grace in the ſoul, whereby it delighteth it ſelf in fatneſs, Iſa. 5.5.2. And that by a direct act, receiving the grace which God offereth, juſtifying, ſanctifying, adopting, ſaving grace; then by a reflex act reviewing the grace which is received, which more immediately tends to the comfort of the ſoul. Sum up all this, here is ſolidity, plenty, variety; here is for neceſſity and delight: for health and mirth; 'tis a great ſupper.
3. Look at the veſſels at this feaſt: it adds to the greatneſs; of a feaſt when 'tis ſerved in Plate, Diſhes, Cups, Flaggons, Candleſticks, and all in Plate. The veſſels of the Sanctury were of pure gold, Exod 27. The veſſels wherein Goſpel-proviſion is ſerv'd, are ordinances. And what is ſaid of one ordinance [the prayers of Saints] may be ſaid of all ordinances of Chriſt, that they are golden vials full of odours. Rev. 5.8. Ordinances purely adminiſtred according to their Primitive inſtitution.
4. Look at the gueſts of this feaſt, ſuch as ſit down and feed on the food provided: they are perſons of great worth, ſuch as obtain like precious faith with the Apoſtles and Prophets, 2 Pet. 1.1. Who ſit down with Abraham, Iſaac, and Jacob, Matth. 8.11. They are ſuch as are cloathed with the Righteouſneſs of Chriſt, Kings and Prieſts to the great God of heaven and earth.
5. Look at the attendance of this feaſt, the Miniſters of the Goſpel, able Miniſters of the new Teſtament, 2 Cor. 3.6. Who are the Embaſſadours of God, and Paranymphs of Chriſt, 2 Cor. 5.19. Theſe hand out this proviſion.The Hebrew word for Miniſtery is foreign manus: per manum prophetoe. They are inſt…cted of God to inſtruct others; endued with heavenly gifts, Eph. 4.8. For the bringing ſouls in, and carrying ſouls on in the way of heaven.
6. Look at the place of this feaſt; that is called the mountain of God, Iſa. 25.6. Elſe where called a great mountain, which excells all the mountains of the world. This mountain is the Church of God, the pillar and ground of truth: and it doth appear, whereſoever the ordinances of God are in power and purity.
CHAP. III.
Uſe 1. THis informs us of God's great goodneſs, Pſal. 31.19. That he ſhould provide ſuch ſpiritual ſtore to ſupply our ſpiritual wants, and ſhould ſet out the nature of ſpiritual things by thoſe ſenſible things which are moſt obvious to us, wherewith we are moſt affected. This Goſpel-proviſion is ſet forth in Scripture by thoſe things which are the objects of all our five ſenſes: As 1. It is compared to a pearl of great price, which is the object of ſeeing, Matth. 13.46. Pearls and Diamonds ſeed the eye: Sacred truths are proper and pleaſing objects to the eyes of our underſtandings. 2. It is compared to a ſound, to the voice of harpers, Rev. 14.2. A melodious tune is the pleaſant object of hearing. Muſick delighteth a skilful ear. This Goſpel-proviſion excells all that the eye hath ſeen, or the ear hath heard, 1 Cor. 2.9. 3. 'Tis compared to a garden full of fragrant flowers, and ſweet spices, which is the object of ſmelling, Cant. 5.1. The choiceſt fruits grow in gardens, but the wild grows on the waſt. Divine graces are only among Chriſtians; moral vertues may grow among Heathens. 4. It is compared unto a marriage, Rev. 19.7. which is the object of touching. On how delightful are thoſe ſpiritual and eternal embraces, which Saints have and ſhall have in the arms of God's everlaſting mercy! 5. It is here, and in Matth. 22. compared to a feaſt, which is the object of taſting Theſe ſenſible ſimilitudes ſerve to convey holy truths with the more eaſe and delight, & to tell us, how ſatisfactory grace and glory is to them whoſe ſenſes are exerciſed to diſcern both good and evil, Heb. 5.14.
This ſets forth the greatneſs of man's wickedneſs in refuſing the Goſpel-remedy.Ingentia beneficia, ingentia flagitia, ingentia ſupplicia. The great providing it for us, and bringing it to us, ſheweth that God he is much more quick and peremptory in theſe days of grace, in rejecting men, ſaith Dr. Preſton. The time is ſhorter, he will not wait ſo long as he was wont to do.
Uſe 2. But though the grace of God in the Goſpel be great,Diſtributivè quoad genera ſingulorum, non collectivè quoad ſingula generum. Prideaux. yet it is not univerſal, ſo as to ſet all perſons equally in a ſtate of ſalvation, Rom. 9.18. Where it is ſaid, God will have all men to be ſaved, it is meant diſtributively in reſpect of ranks and kinds of men, not collectively in reſpect of the individual perſons of men.
Uſe 3. Is there ſuch plenty of Goſpel-proviſion, then eat O friends, and drink abundantly, Cant. 5.1. This eating is believing, John 6.53, 63, 64. The phraſe intimates, 1. That cloſe union between the grace of God, and a believing ſoul, as between the body and the meat which is eaten. 2. That ſpecial good which the believer doth receive by the grace of God, as the body by meat. David ſheweth what it is to taſte that the Lord is good, when he preſently addeth, Bleſſed is the man that truſteth in him,] Pſal. 34.8. Give heedful attendance to the means of grace, and yield conſcionable obedience to the grace you hear of. We have had plentiful means of grace, ſo that many have been in a ſtrait by their plenty, like gueſts at a full feaſt,Coena magna coena dubia. that know not at which diſh to reach. For this cauſe a great ſupper among the Romans was called a doubtful ſupper: but take heed of wantonneſs under means of grace. And conſider, as the day of grace is great, ſo the day of judgment will be great, when you ſhall be called to account for your abuſe of Goſpel-grace.
CHAP. IV.
Luke 14.16.
—And bad many.]
THeſe words ſhew,Verbum foreign (unde fortaſſe Angl. Call) frequenter de vocatione ad convivium dicitur, unde & apud latinos ſimpliciter vocare eſt invit are ad menſam. Novar. that the invitation is anſwerable to the proviſion forementioned. The Greek word in the Text ſignifyeth to call, but 'tis moſt frequently uſed for ſuch a calling as is to a feaſt or banquet: therefore 'tis fitly tranſlated, bidding or inviting. The [many] that are here ſaid to be invited, doth moſt properly belong to the time before Chriſts incarnation, and in ſpecial to the Jews, as appears by the immediate ſubſequent words, which refer to the time at Chriſt's incarnation. But the words are delivered in ſuch large terms as exerciſe the bounty of the Maker of this Feaſt, who declared herein his willingneſs, that ſo many ſhould partake of his ſupper: Not only Jews, but Gentiles, ver. 21.23. Of which there was ſome fore-taſte in the converſion of ſeveral Gentiles called Proſelytes by their coming in at the call before Chriſt came in the fleſh. Hence I note,
Obſer. The invitation to partake of Goſpel-proviſion is very large. Mnay are bidden, Iſa. 55.1. Rev. 22.1, 7. The explication of this truth will appear by an enumeration of ſeveral particular g…eſts invited, and many conſidered under each of them: As
1. Adam was invited, and with him the whole race of mankind. He was the firſt man, and the Head of the following men; and the Goſpel was propounded to him, Geneſ. 3.15. That he might communicate it to them that came of him. Wherefore ſome make thoſe words [who will have all men ſaved, 1 Tim. 2.4.] a gloſs upon the words of our Text.
2. Noah was invited, and with him the old world: Noah did partake of the grace of God in the Goſpel, and thoſe of that age had the offer of that grace by him. Chriſt was preached unto the old world by the miniſtery of Noah, 1 Pet. 3.18, 19. who is called not only an heir of righteouſneſs, but alſo a preacher of righteouſneſs, 2 Pet. 2.5. Thoſe diſobedient wretches in that looſe age were called upon by Noah from God to believe and repent.
3. Abraham was invited, and with him the whole Nation of the Jews, who came of his loins, Gen. 12.1. & 17.1. he receiving the ſeal of this Goſpel-righteouſneſs in his uncircumciſion, he became the father of all them that believe, though they be not circumciſed, Rom. 4.11. which extendeth to the good of believers in any Nation. But for a long time the Goſpel was confined within Abraham's family, and Abraham's poſterity according to the fleſh.
4. Moſes was invited, and with him the Jews had a freſh invitation under that paedagogy, of his, which was to bring them to Chriſt, Act. 7.31, 32. Salmeron on this Parable in Luke, will have the words of our Text with ſpecialty to refer unto the invitation of the Jews under Moſes his paedagogy, which was to lead unto Chriſt.
Sect. 2.
This truth likewiſe may be explained by an enumeration of thoſe ſeveral particular ways wherein this invitation is made. As the gueſts are many, ſo the manner of inviting them in the ſeveral ages of the world is manifold, Heb. 1.1. As
1. In the way of a promiſe: and it is to be noted,foreign. Epipha. that the firſt promiſe for the good of God's Church, is concerning the perſon of Chriſt, who is the ſubſtance of Goſpel-proviſion, Gen. 3.15. In this grand promiſe all the other promiſes which are great and precious do concenter.
2. In the way of a type in Noah's time: the Ark which he built, was a figure or type of Chriſt. As out of the Ark was no temporal preſervation, ſo out of Chriſt is no eternal ſalvation. Every ſtraok which Noah ſtruck was as a voice to the old world to look well to the ſecuring of themſelves.
3. In the way of a covenant in Abrahams time, Gen. 17.7, 11. Rom. 4.11. This covenant is diſpenſed in a two-fold manner: firſt ſingly, as it is propounded to man-kind. If ye will believe and repent, ye ſhall be ſaved: then doubly, as it is propounded to the elect. Thus, not only if you will believe and repent, ye ſhall be ſaved: but I will give you a new heart, ſo that you ſhall believe and repent, and ſhall be ſaved, Jer. 31.33. Thus God undertakes for both parts, and ſo it becometh an everlaſting covenant, containnig the ſure mercies of David.
4. In the way of a law in Moſes his time. The inſtitution of the ceremonial law, what was it but the repreſentation of the Goſpel, though indeed but as a rough draught compared with that poliſhed form thereof, ſet out by Chri…s coming in fleſh. That the Goſpel was in thoſe ceremonies, will appear by conſidering theſe particulars about the Goſpel: As
1. The Goſpel in the nature of it, as it contains the good news of the pardon of our ſins, and our peace with God: This was held forth in the mercy-ſeat, where God gave that people a meeting, Exod. 25.22. Communing with them as a reconciled father; removing their ſins, which ſet them at ſuch a diſtance from him; that they could not draw nigh.
2. The Goſpel in the cauſe of it: the bloud of Chriſt procuring, or purchaſing our peace with God. This was hel… forth in the ſeveral ſacrifices, Heb. 9.23. Chriſt was ſlain typically and vertually in thoſe days.
3. The Goſpel on the effect of it, as it procureth man's ſalvation. This was held forth in the holy of holies; Heb. 10.19, 20. into which Jeſus Chriſt is entred as our fore-runner.
4. The Goſpel in the miniſtery of it, as it is preached by thoſe appointed thereunto of God, making it their work. This was held forth by thoſe who miniſtred about holy things, waiting at the Altar, and living thereon, 1 Cor. 9.13. So for the Sacraments adminiſtred by a Goſpel miniſtery, they were held forth in circumciſion and the Paſſeover.
5. In the way of prediction in the Prophets time: how plainly doth Iſaiah fore-tell this Goſpel-proviſion, Chap. 53. & 55. So the other Prophets.
6. In the way of promulgation, or proclamation in John Baptiſt's time, Matth. 3.1, 2, 3. and ſince his time by the preachers of the Goſpel. In which way there is an invitation of men unto Goſpel-proviſion. 1. Objectively] the good things of the Goſpel as they are ſet down in the holy Scriptures, having the vertue of a call. 2. Formally] as thoſe good things are explained, and we preſſed to receive them viva voce.
CHAP. V.
Uſe 1, THis informs us of God's willingneſs unto man's happineſs, God doth not only propound a way for man to be happy, but invites man to accept of it: And he doth further declare & proteſt, that he had rather men ſhould live than die, he had rather they ſhould be ſaved than damned, Ezek. 33.11. God is no hard Maſter, no churliſh Nabal, who was unwilling David and his company ſhould partake of his plentiful proviſion in their ſtreights: but he is as the bountiful houſe-keeper that keeps open houſe.
Here alſo take notice of man's inexcuſableneſs, in not making uſe of Goſpel-proviſion; how ill may God take it? and how ill will any be able to anſwer it,Ut vivat regnet que beatus, cogi poſſe negat. Horat. Epiſt. 2. when they will not vouchſafe to come upon God's invitation? what is this but to make light of that great proviſion which God hath prepared, Matth. 22.5. Not regarding the offers of grace? what ill natures are thoſe upon whom no kindneſs can be faſtened? like him in the Poet, who would by no means live happily.
Uſe 2. Of Caution 1. Though men are thus generally invited, yet other fallen creatures (as the Angels) they have not ſo much as an invitation: ſo that there is ſomewhat of diſtinguiſhing mercy in the very invitation. Chriſt took not upon him the nature of Angels, to recover them that were loſt of thoſe kind of creatures, Heb. 2.16. not one of them are invited among the many gueſts at this feaſt.
2. Though men are thus generally invited, yet they are very hardly perſwaded really to cloſe with the invitation. Though many are called, yet few are choſen, Matth. 22.14. Outward priviledges profit not, where the hidden man of the heart is not right: a form without the power of godlineſs is nothing. Many a ſhip hath been called by the name of Safe-guard, Good-ſpeed, and ſuch like ſpecious names, which yet have been ſplit upon the rocks, or fallen into the ſands.
3. Though men are thus generally invited,Res delicata eſt ſpiritus dei, ita nos tractat, ſicut tractatur. yet they will not be continually invited: God is not always ſuffering, though he be long-ſuffering, his ſpirit ſhall not always ſtrive with our fleſh, Gen. 6.3. 'Tis dangerous to tempt, reſiſt, or quench the ſpirit of God. When you often invite gueſts to your table, and they ſlight your invitation, you will reſolve to invite ſuch no more.
4. Though men are thus generally invited, yet they will be as generally rejected, if they continue ſlighting God's invitation. Here many are bidden to partake of grace in the Goſpel: elſewhere many are forbidden to partake of glory in heaven; and that for their contempt of Goſpel-grace, Matth. 7.22, 23. Sometimes God lays remarkable judgments here on Coſpel-contemners: witneſs the Nation of the Jews, Matth. 22.7. but their poſterity ſhall be re-invited: and it will prove effectual through the grace of God prevailing with their hearts, Rom. 11.32.
CHAP. VI.
Uſe 3. BE exhorted to hearken to this call and invitation of God, Mark 4.3. Iſa. 55.1, 2, 3. hearken, or liſten, as they do in a Court of Juſtice to hear when their own cauſe is to be handled. Remember,Jam tua res agitur. that every word which is ſpoken in a Sermon to every one of you, is as it were the handling of your particular cauſe, the reſolving or deciding your particular caſe.
Anſwer ye this loving invitation with a ready acceptation, let your hearts eccho back the ſound of the Goſpel, Pſal. 27.8. with ſincere obedience to the voice of the Goſpel. The proof of this effectual call doth thus appear.
1. By the ſervice we are employed about different from others. This calling denoteth the ſetting a man apart unto what he is called; ſo that he doth not live as he did before, but mind's the buſineſs to which he is called. We ſee it in worldly callings; men are ſet apart for the ſame, and give themſelves to the ſame. Paul was ſeparated unto the Goſpel, or ſet apart to the particular calling of an Apoſtle. Thus Saints are ſet apart to the general calling of Chriſtianity, to ſpend their time in godlineſs, Pſal. 4.3. diſtinct from the practice of the profane, or meer civil men.
2. By the ſpiritual aſſiſtance we have to do that ſervice God calls us unto: God calls none to an employment, but he qualifies them (more or leſs) to diſcharge it. God calls none to any particular calling in Church or State; but he gifteth them for it. When God called Saul to be King, he put into him another spirit, ſutable to the condition whereunto he was called. So when God calleth any to his kingdom and glory, he giveth them a ſpirit which aſpireth and endeavoureth to that prize of this their high calling in Chriſt Jeſus.
3. By our deportment anſwerable to the nature of the calling which God hath called us to, Eph. 4.1, 2. Every man is to look to the foreign or quod Placet, in his place or calling. Th…ſe actions are beſeeming a child, which do not become an old man: Men of better breeding have a ſutable deportment; ſo have Saints.
4. By our abiding in that calling unto which God hath called us, Luke 9.62. Thoſe that are come into a ſtate of grace, do go on till they come to glory. Now to move you to accept of God's gracious invitation: Conſider ſeriouſly
1. God communes with us in a way of familiarity, Iſa. 1.18. What an honour did Haman account it that Queen Eſther ſhould invite him to a banquet with the King? Eſt. 5.12. how much more may we look upon this in the Text.
2. God commands us in a way of authority, 1 John 3.23. It is his will and pleaſure that we ſhould embrace this call.
3. God doth beſeech us in a way of entreaty, 2 Cor. 5.20. He wooes us to be happy.
4. Upon refuſal God threatens us in a way of ſeverity, Quod deus loquitur cum riſu, tu legas cum fletu.Prov. 1.24, 32. They who will not feed upon theſe Goſpel-dainties, ſhall eat of the fruit of their own ways. They that ſow the wind of iniquity, ſhall reap the whirlwind of miſery.