The Parable of the Great Supper Opened, Sermon 4
SERM. IV.
Luke 14.17.
And ſent his ſervant at Supper time, to ſay to them that were bidden, Come for all things are now ready.
CHAP. I.
HEre is the renewing of the motion made in the former verſe.Eſt in more illud apud nonnullos habitum, ut qui invitati ſunt ad prandium, ſive ad coenam ſub ipſum tempus caenae inſtantis vel imminentis prandii iterum evocentur. Salmer. in loc. The language of this verſe alludeth to the manner of thoſe who ſend out a ſervant when the Dinner or Supper is ready, to give out a freſh ſummons to the gueſts, whom they did invite, that the proviſion may not be ſpoiled, but ſerv'd in with much ſweetneſs and delight unto them, for whom it was prepared. The ſervant here ſent, may be taken diverſly, though not contrarily, either for the laſt of the old Prophets, not excluding thoſe that went before, or for the firſt of the new Prophets, John Baptiſt, Mal. 4.5. Matth. 11.10. not excluding thoſe that followed after: or elſe for the great Prophet and ſervant of God, Chriſt. The time when this ſervant was ſent, called here, Supper-time.] Doth ſpecially point at the accompliſhment of the great work of man's Redemption, through the incarnation of Chriſt dying and riſing again in that humane nature which he aſſumed. Before I deſcend into the particulars of this verſe, I ſhall obſerve one thing as this verſe is joyned to the former, and containeth a ſecond invitation.
Sect. 1.
Obſer. God is very urgent with men to accept of Goſpel-proviſion for the good of their ſouls: he ſpeaks once and again, Jer. 7.25. This truth will thus appear.
I. By the ſeveral acts of God put forth in Goſpel-proviſion for mans ſalvation.
1. He hath prepared the proviſion without any deſert or deſire of ours,God's kingdom is not partum, but paratum. Tit. 3.4, 5. It is all according to his mercy: he hath ſpared no coſt in the recovering of fallen man; he hath freely parted with the bloud of his only Son to redeem the ſouls of ſlaves and Rebels.
2. The means of grace is vouchſafed to many that do not improve the ſame, Matth. 11.16, 17, 21. Some, whether piped to, or mourned to, are nothing affected; neither the Preacher, nor the Doctrine regarded: they are not awed with threatnings, nor allured with promiſes.
3. God propounds a way,Praevenit voluntati ut inclinet. and offers help to do us good, before we enquire after it, Iſa. 65.1. Every motion towards God is an influence from God. We are prevented of God, we do not prevent God's grace, as the Pelagians ſondly conceit.
4. God forbears his wrath, when we do not preſently cloſe with his mercy: he ſtays, though man lingers; he waits to be gracious; he meets with many unworthy paſſages from man. His native goodneſs diſcovers it ſelf in his patience, when our native ſin diſcovers it ſelf in our provocations.
5. God reproves where we are defective, and happy are the wounds of ſuch a friend: He which firſt reproveth, is unwilling to puniſh. That man is in ill caſe when no man dares ſpeak to him; and it is worſt of all, when God ſaith to any, let him alone, Hoſ. 4.17.
6. God ſtops our way, when we are running head-long to our own miſery: he will not ſuffer us to act according to our corrupt deſires, he hedge…h up our ways with thorns, Hoſ. 2.6. God many times keeps us ſhort, that he may kep us humble.
7. God makes us to conſider our ways, and recollect our thoughts, whither our courſe tendeth, Hag. 1.5. Whiles men walk heedleſly, they walk dangerouſly. Hence are thoſe frequent phraſes, Hear and give ear: as if God ſhould ſay, Hearken, do ye know what ye do, or what will be the fruit of theſe courſes you take?
8. God worketh irreſiſtible upon us notwithſtanding our obſt…nacy, by a ſweet and holy violence perſwading us, Luke 14.23. He doth not only ſtop our way, but changeth out wills. When God's elect come to heaven, ſurely (ſaith one) their firſt thoughts will be like thoſe of the Iſraelites, wondring how they paſt the ſea with ſafety, and ſo many Egyptians drowned. The diſcriminating grace of God is one of the moſt unaccountable things of the world.
Sect. 2.
II. By the manner of God's ſpeaking to ſinners in the holy Scriptures.
1. By way of interrogation, why will ye die? Ezek 18.31. God in a friendly manner expoſtulates with men, why will ye be damned? why will ye venture your ſelves any longer in a natural eſtate, in which condition if you ſhould die preſently, you muſt certainly periſh eternally.
2. By way of lamentation: God puts on the bowels of a man, nay God in the ſecond perſon of the ſacred Trinity, puts on the nature of man, that he might not only ſuffer for man, but ſympathize with man: and how affectionately doth he exerciſe that ſympathizing property of our nature towards ſinners? Luke 19.41, 42. weeping for obſtinate ſinners?
3. By way of proteſtation with the ſtrongeſt aſſeveration. As I live, ſaith the Lord, I have no pleaſure in the death of the wicked, Ezek. 33.11. Oaths are added to words in Scripture for confirmation, not of God's truth: (the bare propounding of it is ſufficient) but for the confirming of our faith.
4. By way of ingemination. Turn ye, Turn ye from your evil ways, Ezek. 33.11.
CHAP. II.
Uſe 1. THis informs us that the deſtruction of man is a thing diſpleaſing to God; Ezek. 33.11. He takes pleaſure in man's converſion and ſalvation, as appeareth by the means he hath provided for man's good, comparing it to things of the greateſt efficacy: calling his word muſtard ſeed, leaven, aſword, a hammer, fire, &c. As likewiſe by internal means: The motions of his ſpirit knocking at the doors of mens hearts, and opening them in ſome meaſure by convictions, when he goes no further. This appears likewiſe by the hatred God expreſſeth againſt man's deſtroying enemy, Sin: he is not the Author or Abettor of it, but the great oppoſer of it.
Object. But if God take no pleaſure in the deſtruction of a ſinner, why then is he ſaid to laugh at it? Prov. 1.26.
Resp. Conſider deſtruction meerly as the ſinner's miſery, ſo 'tis diſpleaſing to God; but conſider it as it is an act of juſtice in puniſhing the wicked for his impenitency, ſo it is well-pleaſing to God, for he is juſt as well as merciful. A juſt Judge may grieve to inflict puniſhment upon a man, and yet rejoyce in the ſame act as it is the execution of the Law.
Here we may ſee that man's ruine is not to be charged upon God's unkindneſs, but upon his own untowardneſs. Man ſince his fall is apt to charge God with the inequality of his ways, when this charge is juſtly laid at mans door, Ezek. 18.29. This quarrel may be eaſily decided, if we conſider theſe things.
1. The Caſe; Et ipſe ſe infinitis miſcuit quaeſtionibus. Vulg.God is man's maker; he made him ſtreight: man made himſelf crooked, Eccleſ. 7.29. Man might have kept his ſtation, but he ſought out many inventions, tricks, and devices, like Poetical ſtories; of which there is neither proof nor profit. Men puzzle themſelves, then do they complain of others.
2. Conſider the intereſt on both ſides: God could make ſomething of man's bad bargain, but man could make nothing of it: God can glorifie his juſtice by this means: God need not loſe his glory, though men loſe their ſouls.
3. The carriage of both parties: God minds man's recovery more than himſelf mindeth it: he would gather men in a tender manner to himſelf, and they in a cruel manner refuſe his good will, Matth. 23.37.
CHAP. III.
Uſe 2. BUt though God be thus urgent about the ſalvation of man, yet he is quick and peremptory in the deſtruction of many: God's judgments come in a flying roll, and there be thoſe who bring upon themſelves ſwift deſtruction, 2 Pet. 2.1. And though God ſeem to come ſlowly to puniſh man, yet his hand will fall heavily upon thoſe that abuſe his patience.
Ʋſe 3. Anſwer Gods urgency with you to accept of Goſpel-proviſion.
1. Be urgent with your own hearts to turn to the Lord by ſaith: and then be as urgent to bleſs his name for turning them.
2. Urge your hearts to turn from all ſin by true repentance, to caſt away from you all your tranſgreſſions, Ezek. 18.31. break off your union with ſin: loath that ſin which you break off from by repentance, and your ſelves for it; and caſt it away as unprofitable, uſeleſs, hurtful, dangerous.
Mot. 1. Conſider, that the means of grace requires you ſhould offer violence to heaven, Matth. 11.12. reſolve to break through all difficulties as did Davids Worthies: heaven muſt be taken as it were by ſtorm.
2. Conſider how urgent ſome will be for heaven when it is too late, knocking at the door, and preſſing argument upon argument, but all to no purpoſe, Luke 13.25, 26, 27. a form of godlineſs will not ſecure men from God's wrath at the great day. There muſt be ſtirring as well as ſeeking; the exerciſe of grace, as well as the performance of duty.
CHAP. IV. And ſent his ſervant, &c.]
WE are now to conſider the ſeveral particulars in the verſe, and the firſt thing conſiderable is the Maſter of the feaſt ſending his ſervant,foreign ſignificat mittere cum authoritate Chamier. Curſum navit dirigere. Janſen. Eſt plus quam foreign Cornel. a lapide. Hint foreign. alluding to the cuſtom of the higher rank of perſons in the world, who have their houſhold ſervants at command, to ſend at their pleaſure upon particular errands And ſent] The Greek word ſignifies to ſend with authority and diſcretion— His ſervant.] This word is taken in Scripture in a three-fold ſenſe. 1. For a bond-man. 2. More generally for all the faithful. 3. More ſpecially for the Miniſters of the Church, or Meſſengers of God about ſacred things. In this verſe it is taken in the laſt ſenſe. And it may further be taken.
1. Collectively for all the Prophets,Marlorat in loc. Annot. Bibl. eſpecially thoſe toward Chriſt's coming into his Temple. All the holy Prophets ſpake as by one mouth, Luke 1.70. and that which St. Luke puts in the ſingular number, St. Matthew puts in the plural number, Matth. 22.3.
2. Singly, and that by way of eminency for Chriſt himſelf, God's choice ſervant: as in that other Parable, laſt of all he ſent unto them his ſon, Matth. 21.37. Though perhaps there may be ſome ſpecialty in reference to John Baptiſt, the immediate forerunner of Chriſt. I ſhall take in both ſenſes in the obſervation, for they are not contrary to, but conſiſtent one with the other.
CHAP. V.
Obſerv. CHriſt and his meſſengers are the ſervants of God ſent out for the good of ſouls, Matth. 21.35, 36, 37.
Chriſt is the ſervant of God.
I. As mediatour. Thus he is that righteous ſervant of God, who juſtifies many by bearing their iniquities, Iſa. 53.11. a ſervant voluntarily ſubjecting himſelf to his father for the good of all the elect, Matth. 20.28. Yea a covenanting ſervant, engaging himſelf by way of compact to tranſact ſuch a work as his father ſet him about.
A Righteous ſervant.
1. In reference to the purity in his nature, being without any act or taint of ſin, and ſo fit to be a ſacrifice for the ſins of others, Heb. 7.26. perfectly righteous, his will being exactly framed to the will of his father.
2. In reference to his fidelity in his office; he was faithful to him that appointed him, as Moſes, Heb. 3.2. and that not as an ordinary ſervant, or no more than a ſervant, but as a moſt eminent ſervant, and more than a ſervant: A ſon ver. 5.6. though he act according to his father's will, yet he acteth all according to his own will and appointment.
II. As man he took upon him the form of a ſervant, being made in the likeneſs of man, Phil. 2.7. and became obedient to the death,Beza in Phil. that is to his dying day, ſaith Beza: he went through many a death all his life long. Moreover, as a ſervant he did not diſdain to do the meaneſt office, to waſh his Diſciples feet. And for his particular calling, he was a Miniſter, or Preacher of the Goſpel, Luke 4.18.
Chriſt was ſent, that is
1. He was empowered with authority from the father, Matth. 11.27. Chriſt is the father's plenipotentiary, and privy counſellour. He is the power of God, and the wiſdom of God. The father hath committed ſalvation and judgment into his hand: he hath made him both Saviour and Judge of the world, John 5.26, 27. Him hath God the father ſealed, John 6.27. God hath commiſſionated him with full power to ſave whom he will.
2. He was endued with gifts from the ſpirit, not by meaſure, but in a ſupperabounding manner, John 3.34. The ſpirit of God did in a ſpecial manner appear about Chriſt's manhood in the framing his body, Luke 1.35. and in the furniſhing of his ſoul with all requiſite qualiries, which did appear with proportionable encreaſe according to the growth of his body, Luke 1.80.
CHAP. VI.
THe meſſengers, or miniſters of Chriſt are the ſervants of God alſo, which is thus evident.
1. He ſets them about his work; therefore they are called men of God: their employment being altogether about the word of God, 2 Tim. 3, 16, 17. clearly to explain, and faithfully to apply it. What they are to deliver unto others, they are to receive from the Lord, 1 Cor. 11.23. They are not only employ'd about ſacred things in the general calling of Chriſtianity, but in the particular calling of the miniſtery.
2. He pays them their wages; and that with the enjoyment of himſelf who is their Maſter, Matth. 25.20. Matth. 24.46.
Theſe ſervants of God are ſent.
1. In reſpect of their qualification for the work; being filled with gifts anſwerable to that weighty employment, 2 Tim. 2.24, 25. endued with wiſdom, courage, patience, utterance, &c. that may make them able Miniſters of the new Teſtament.
2. In reſpect of their acceptation to the work, Iſa. 6.8. a man muſt be willing to take it upon him.
3. In reſpect of their commiſſion to the work,In phyſicis aer non facit ſeipſum ignem ſed fit a ſuperiori. Aquin. in loc. ſet apart thereunto, Act. 14.23. 'Tis not every one that hath good legs, or that can run, that is a meſſenger: he muſt be likewiſe ſent. 'Tis not every one that hath good abilities of knowledge, courage, wiſdom, elocution, is either a Commander in war, or an Embaſſadour of ſtate: he muſt be likewiſe commiſſionated. 'Tis a great errour to think, that all the Lord's people are miniſterially Prophets.
4. In reſpect of their continuation in the work, Act. 6.4. Thoſe that have ſet their hands to this plough, muſt not look back. No other impediment than that which hinders them from the execution of their office, muſt give way to them to lay down their office.
CHAP. VII.
Uſe 1. HEre ſee the condeſcenſion and humility of Chriſt; he made choice of the loweſt kind of life, even that of a ſervant, and the loweſt kind of death, that of the Croſs, when he was among the children of men, Phil. 2.7, 8. he emptyed himſelf, ſuſpended,foreign. and as it were laid aſide his glory and majeſty. Yea 'tis ſaid, God ſent his own ſon in the likeneſs of ſinful fleſh, Rom. 8.3. Though his fleſh was not ſinful, yet he was juſt like to ſinful fleſh. As to imputation in reſpect of God, who laid upon him the iniquity of us all, Iſa. 53.6. and as to reputation, in reſpect of men, he was reputed a ſinner, being reckoned among the tranſgreſſors, ver. 12.
This may alſo inform us of the exaltation of miniſters, they are ſervants, but, of the Lord: and this title they may glory in, Jud. 1. Jude might have called himſelf a near Kinſman to Chriſt, or Chriſt's brother, for he was ſo accounted, Matth. 13.55. Mark 6.3. and he was ſo as much as James, who is called the Lord's brother, Gal. 1.19. but ſurely alliance to Chriſt in the ſervice of the Goſpel, is better than alliance to him in the fleſh. To be a faithful miniſter of Chriſt, or true believer on Chriſt, is more honour than to be a natural brother of Chriſt.
Here alſo take notice of the condition of ſervants:Servi ſunt imo homines, imo contubernales, imo humiles amici, imo conſervi. Sen. Epiſt. 47. though their calling be low in the world, yet 'tis as lawful as any other worldly calling, and very uſeful, elſe Chriſt would never have taken upon him the form of a ſervant. Therefore ſervants ſhould be reſpected for their uſefulneſs, Col. 4.1. Philem. v. 16. Seneca hath a pretty Epiſtle to perſwade his friend to reſpect his ſervants, and not to carry himſelf ſeverely and rigidly, but familiarly towards them. Surely, 'tis your wiſdom, ſo to carry your ſelves towards your ſervants, that they may not only fear you, but love you. And let ſervants be contented in the places wherein God ſets them: for if Chriſt could, then a Chriſtian may do God and men good ſervice in the form of a ſervant.
Here alſo you may ſee God's indulgence to man, as to ſend ſo many ſervants for his good, and among the reſt his ſon for one, Luke 20.10, 11, 12, 13. Lord! what is man, that thou ſhouldeſt be thus mindful of him?
Uſe 2. Four things are to be noted by way of Caution.
1. Though Chriſt be God's ſervant, yet he is his Fellow: ſo God doth call him. The man which is my fellow, Zech. 13.7. not a ſecondary inferiour God, as the Arrians would have him, denying him to be true God: God calls him ſo (ſaith one) to ſhew the unity of the eſſence,Diodat in loc. and unity of the will of the father, and of the ſon, the mediator: Chriſt did account it to be no robbing of his fathers honour to be equal with God, Phil. 2.6. The ſame he is in nature, and in working, and all are bound to honour the ſon as they honour the father, John 5.23.
2. Though Chriſt be the ſervant of God, yet he is Lord of the Church, Eph. 4.4, 5. appointing laws to govern it as he pleaſeth. Yea, he is Lord of all creatures, both of the dead and of the living, Rom. 14.9. he is King of Kings, and Lord of Lords. A name is given him above all names: he is the great God and our Saviour.
3. Though miniſters are the ſervants of God, yet they are not the ſervants of men, but only for God's ſake, doing ſervice for the good of ſouls, 2 Cor. 4.5. They are ſervants for the people, not of the people. It is obſerved by the Judicious, that miniſters are called Miniſters of God, 2 Cor. 6.4. Miniſters of Chriſt, 1 Cor. 4.1. miniſters of the new Teſtament, 2 Cor. 3.6. miniſters of the Goſpel, 1 Theſ. 3.2. miniſters of the Lord, Eph. 6.21. but never miniſters of the people.
4. Though miniſters are ſervants of God, yet they are no ordinary ſervants. They are as ſtewards to a Lord, or Embaſſadours to a Prince, 1 Cor. 4.1. 2 Cor. 5.20. Yea they are ſaid to be labourers together with God, 1 Cor. 3.9.
CHAP. VIII.
Uſe 3. BE therefore exhorted to theſe duties.
1. To anſwer the labours of theſe ſervants of God: yield up your ſelves to God, as his ſervants, Rom. 6.16. Come into his houſhold, give up your names to him.
2. Live as the ſervants of God. To ſerve God, is the great duty we are ſtill preſt to: this is the beaten road that all Saints walk in, and that all men ſhould walk in. Here look,
1. To the eſſential requiſits of this ſervice: it muſt be 1. From God; it is of the very eſſence of a duty, that it be commanded of God: in all duties there muſt be an eye to the will of God, Rom. 12.2. 2. It muſt be through God, that is, through the ſpirit enabling us to perform this ſervice, Rom. 1.9. and through the ſon preſenting our ſervice, that it find acceptance with God, Col. 3.17. 3. To God, to ſet forth his glory, 1 Cor. 10.31.
2. Look to the material properties of this ſervice.
1. Serve God ſingly, or ſolely, Matth. 6.24. not any other in oppoſition unto him: here let all Maſters of families eſpecially conſider, that all under their roof do ſerve this one God, Joſ. 24.15.
2. Reverently, Pſal. 2.11. Stand in aw of him, honour him with your very heart.
3. Delightfully, Rom. 7.22. You like not a ſervant that goes about his work grudgingly; no more doth God.
4. Diligently; be ſervent in ſpirit, ſerving the Lord, Rom. 12.11. and inſtantly ſerving God day and night.
To move you to this ſervice, conſider
1. It is pleaſant, Prov. 3.17. there is freedom in this ſervice, there is wages in this work.
2. 'Tis profitable. The works of Saints follow them, Rev. 14.13. their good ſervice ſhall be had in everlaſting remembrance.
3. 'Tis honourable. To ſerve Chriſt is to reign.Sumus domini, non tantum in geaitivo ſingulari, ſed in nom…nativo plurali. Luther.'Tis more honour to ſerve Chriſt, than to ſerve the greateſt Emperour, or to have great Princes to ſerve us. Theodeſius counted it a greater honor, that he was a member of Chriſt's Church, than that he was Head of the Empire. Oh how will God's ſervants be honoured at the great day!