The Gospel Supper.
LUKE xiv. 22, 23, 24.
_And the servant said, Lord, it is done as thou hast commanded,
and yet there is room. And the lord said unto the servant, Go
out into the high-ways, and hedges, and compel them to come in,
that my house may be filled. For I say unto you, that none of
those men which were bidden, shall taste of my supper._
THOUGH here is a large and solemn assembly, yet I suppose you are all
convinced, that you are not to live in this world always. May I not
take it for granted, that even the most prophane amongst you, do in
your hearts believe, what the sacred oracles have most clearly revealed,
“That as it is appointed for all men once to die, so after death comes
the judgment?” Yes, I know you believe, that nothing is more certain,
than that we are to “appear before the judgment-seat of CHRIST, to
be rewarded according to the deeds done in the body, whether they
have been good, or whether they have been evil.” And, however hard
the saying may seem to you at the first hearing, yet I cannot help
informing you, that I am thoroughly persuaded, as many will be driven
from that judgment-seat, with a “Depart ye cursed into everlasting
fire,” for pursuing things in themselves lawful, out of a wrong
principle, and in too intense a degree; as for drunkenness, adultery,
fornication, or any other gross enormity whatsoever. Bad as the world
is, blessed be GOD, there are great numbers yet left amongst us, who
either through the restraints of a religious education, or self-love,
and outward reputation, abstain from gross sin themselves, and look
with detestation and abhorrence upon others, who indulge themselves in
it. But then, through an over-eager pursuit after the things of sense
and time, their souls are insensibly lulled into a spiritual slumber,
and by degrees become as dead to GOD, and as deaf to all the gracious
invitations of the gospel, as the most abandoned prodigals. It is
remarkable, therefore, that our Saviour, knowing how desperately
wicked and treacherous the heart of man was, in this, as well as other
respects, after he had cautioned his disciples, and us in them, to
“take heed that their hearts were not at any time overcharged with
surfeiting and drunkenness,” immediately adds, “and the cares (the
immoderate anxious cares) of this life.” For they are of a distracting,
intoxicating nature, and soon overcharge and weigh down the hearts of
the children of men. To prevent or remedy this evil, our LORD, during
the time of his tabernacling here below, spake many parables, but not
one more pertinent, not one, in which the freeness of the gospel-call,
and the frivolous pretences men frame to excuse themselves from
embracing it, and the dreadful doom they incur by so doing, are more
displayed, or set off in livelier colours, than that to which the words
of the text refer. “And the lord said unto the servant, Go out into the
highways and hedges, and compel them to come in, that my house may be
filled: For I say unto you, that none of those that were bidden shall
taste of my supper.”
In order to have a clear view of the occasion, scope, and contents of
the parable, to which these words belong, it is necessary for us to
look back to the very beginning of this chapter. “And it came to pass,
as he went into the house of one of the chief pharisees to eat bread,
on the sabbath day, that they watched him.” The person here spoken
of, as going into this Pharisee’s house, is our blessed Saviour. For
as he came eating and drinking, agreeable to his character, he was
free, courteous and affable to all; and therefore though it was on
the sabbath-day, he accepted an invitation, and went into the house
of one of the chief Pharisees to eat bread, notwithstanding he knew
the Pharisees were his professed enemies, and that they watched him,
hoping to find some occasion to upbraid him, either for his discourse
or behaviour. If the Pharisee into whose house our LORD went, was
one of this stamp, his invitation bespeaks him to be a very ill man,
and may serve to teach us, that much rancour and heart-enmity against
JESUS CHRIST, may be concealed and cloaked under a great and blazing
profession of religion. However, our Saviour was more than a match
for all his enemies, and by accepting this invitation, hath warranted
his ministers and disciples, to comply with the like invitations, and
converse freely about the things of GOD, though those who invite them,
may not have real religion at heart. For how knowest thou, O man, but
thou mayest drop something, that may benefit their souls, and make them
religious indeed? And supposing they should watch thee, watch thou unto
prayer, whilst thou art in their company, and that same JESUS, who went
into this Pharisee’s house, and was so faithful and edifying in his
conversation when there, will enable thee to go and do likewise.
That our LORD’s conversation was not trifling, but such as tended to
the use of edifying, and that he behaved among the guests as a faithful
physician, rather than as a careless, indifferent companion, is evident
from the 7th verse of this chapter, where we are told, that “he marked
how they chose the chief rooms;” or, to speak in our common way, were
desirous of sitting at the upper end of the table. And whether we think
of it or not, the LORD JESUS takes notice of our behaviour, even when
we are going to sit down only at our common meals. Would to GOD, all
that make a profession of real christianity, considered this well!
Religion then would not be so much confined to church, or meeting, but
be brought home to our private houses, and many needless unchristian
compliments be prevented. For (with grief I speak it) is it not too
true, that abundance of professors love, and are too fond of the
uppermost places in houses, as well as synagogues? This was what our
LORD blamed in the guests where he now was. He marked, he took notice,
he looked before he spake (as we should always do, if we would speak
to the purpose) how they chose out the chief rooms. Therefore, though
they were rich in this world’s goods, and were none of his guests, yet
unwilling to suffer the least sin upon them, or lose any opportunity of
giving instruction, he gave them a lecture upon humility, saying unto
them, or directing his discourse to all in general, though probably he
spake to one in particular, who sat near him, and whom, it may be, he
took notice of, as more than ordinarily solicitous in choosing a chief
room, or couch, on which they lay at meals, after the custom of the
_Romans_; “When thou art bidden of any man to a wedding (which seems
to intimate that this was a wedding-feast) sit not down in the highest
room, lest a more honourable man than thou be bidden of him; and he
that bade thee and him come and say to thee, Give this man place; and
thou begin with shame to take the lowest room. But when thou art bidden,
go and sit down in the lowest room; that when he that bade thee cometh,
he may say unto thee, Friend, go up higher: then shalt thou have
worship (or respect) in the presence of them who sit at meat with
thee.” O glorious example of faithfulness and love to souls! How ought
ministers especially, to copy after their blessed Master, and, with
simplicity and godly sincerity, mildly and opportunely rebuke the
faults of the company they are in, though superior to them in outward
circumstances? What rightly informed person, after reading this passage,
can think they teach right and agreeable to the word of GOD in this
respect, who say, we must not, at least need not, reprove natural men?
Surely such doctrine cometh not from above! For are we not commanded,
in any wise, to reprove our neighbour (whether he be a child of GOD
or no) and not to suffer sin upon him? Is it not more than probable,
that all these guests were natural men? And yet our LORD reproved them.
Help us then, O Saviour, in this and every other instance of thy moral
conduct, to walk as thou hast set us an example!
Neither did our LORD stop here; but observing that none but the rich,
the mighty, and the noble, were called to the feast, he took occasion
also from thence, to give even his host (for the best return we make
our friends for their kindness, is to be faithful to their souls) one
of the chief Pharisees, a wholesome piece of advice. “Then said he
also to him that bade him, when thou makest a dinner or a supper, call
not thy friends, nor thy brethren, neither thy kinsmen nor thy rich
neighbours, lest they also bid thee again, and a recompence be made
thee. But when thou makest a feast, call the poor, the maimed, the lame,
the blind, and thou shalt be blessed; for they cannot recompence thee:
For thou shalt be recompenced at the resurrection of the just!” Thus
did our LORD entertain the company. Words spoken in such due season,
how good are they! Would CHRIST’s followers thus exert themselves, and,
when in company, begin some useful discourse for their great master,
they know not what good they might do, and how many might be influenced,
by their good example, to second them in it.
An instance of this we have in the 14th verse: “And when one of them
that sat at meat with him heard these things, he said unto him, Blessed
is he that shall eat bread in the kingdom of GOD.” Happy they who
shall be recompenced at that resurrection of the just, which thou hast
been speaking of. A very pertinent saying this! every way suitable to
persons sitting down to eat bread on earth, which we should never do,
without talking of, and longing for that time, when we shall sit down
and eat bread in the kingdom of heaven. This opened to our LORD a fresh
topic of conversation, and occasioned the parable, which is to be the
more immediate subject of your present meditation. As though he had
said to the person that spoke last, Thou sayest right: blessed are
they indeed, who shall sit down to eat bread in the kingdom of GOD: But
alas! most men, especially you Pharisees, act as if you did not believe
this; and therefore he said unto him, “A certain man made a great
supper, and bade many;” by the certain man making a great supper, we
are to understand GOD the Father, who has made provision for perishing
souls, by the obedience and death of his beloved Son CHRIST JESUS. This
provision is here represented under the character of a supper, because
the _Cæna_ or supper, among the ancients, was their grand meal: Men
could never have made such provision for themselves, or angels for them.
No, our salvation is all from GOD, from the beginning to the end. He
made it, and not we ourselves; and it is wholly owing to the divine
wisdom, and not our own, that we are become GOD’s people, and the
sheep of his pasture. This provision for perishing souls, may be justly
called _great_, because there is rich and ample provision made in the
gospel for a great many souls. For however CHRIST’s flock may be but a
little flock, when asunder, yet when they come all together, they will
be a multitude which no man can number. And it is especially called
_great_, because it was purchased at so great a price, the price of
CHRIST’s most precious blood. And therefore, when the apostle would
exhort the christians to glorify GOD in their souls and bodies, he
makes use of this glorious motive, “That they were bought with a
price.” He does not say what price, but barely a _price_, emphatically
so called; as though all the prices in the world were nothing (as
indeed they are not) when compared to this price of CHRIST’s most
precious blood.
For these reasons, JESUS said in the parable, “A certain man made a
great supper, and bade many, and sent his servant at supper-time, to
say to them that were bidden, Come, for all things are now ready.” He
bade many; the eternal GOD took the _Jews_ for his peculiar people,
under the _Mosaic_ dispensation; and by types, shadows, and prophesies
of the Old Testament, invited them to partake of the glorious
privileges of the gospel. “But at supper-time,” in the fulness of time,
which GOD the Father had decreed from eternity, in the evening of the
world (for which reason the gospel times are called the last times)
“he sent his servant,” CHRIST his Son, here called his servant, because
acting as Mediator he was inferior to the Father; therefore says the
prophet _Isaiah_, “Behold my servant whom I have chosen:” “to say to
them that were bidden,” to the professing _Jews_, called by St. _John_,
“his own,” that is, his peculiar professing people――with this message,
“Come;” repent and believe the gospel. Nothing is required on man’s
part, but to come, or accept of the gospel offer. It is not according
to the old covenant, “Do and live;” but only “come, believe, and thou
shalt be saved.” All things are ready. Nothing is wanting on GOD’s part.
“All things are now ready.” There seems to be a particular emphasis to
be put upon NOW, implying, this was an especial season of grace, and
GOD was now exerting his last efforts, to save lost man. Well then,
if the great GOD be at so great an expence, to make so great a supper,
for perishing creatures, and sends so great a person as his own Son, in
the form of a servant, to invite them to come to it; one would imagine,
that all who heard these glad tidings, should readily say, LORD, lo we
come. But instead of this, we are told, “They all, (the greatest part
of the _Jews_) with one consent began to make excuse.” Conscience told
them they ought to come, and in all probability they had some faint
desire to come; and they had nothing, as we hear of, to object either
against the person who prepared the supper, or the person that invited
them, or the entertainment itself; neither do we hear that they treated
either with contempt, as is the custom of too many in the days wherein
we live. In all probability, they acknowledged all was very good, and
that it was kind in that certain man, to send them such an invitation.
But being very busy, and as they thought very lawfully engaged, they
begun to make excuse.
But the excuses they made, rendered their refusal inexcusable. “The
first said unto him, I have bought a piece of ground, and I must needs
go and see it:” Thou fool, buy a piece of ground, and then go see it!
A prudent man would have gone and seen the ground first, and bought
it afterwards. Why must he _needs_ go? At least, why must he needs go
_now_? The land was his own, could he not therefore have accepted the
invitation to-day, and gone and seen his estate, or plantation, on the
morrow? As he had bought it, he need not fear losing his bargain, by
anothers buying it from him. But notwithstanding all this, there is a
needs must for his going, and therefore says he, “I pray thee, have me
excused,” and improve thy interest with thy master in my behalf. This
was a bad excuse.
The second was rather worse. For what says the evangelist, verse 19?
“And another said, I have bought five yoke of oxen, and I go to prove
them:” One, it seems, had been buying an estate; another, cattle, to
stock an estate already bought; and both equally foolish in making
their bargains. For this second had bought five yoke of oxen, which
must needs cost them a considerable sum, perhaps all he had in the
world, and now he must go and prove them. A wise dealer would have
proved the oxen first, and bought them afterwards: But our Saviour
speaks this, to shew us, that we will trust one another, nay I may add,
the devil himself, more than we will trust GOD.
The excuse which the third makes, is worst of all. “I have married a
wife, and therefore I cannot come.” Had he said, I will not come, he
had spoken the real sentiments of his heart: for it is not so much mens
impotency, as their want of a will, and inclination, that keeps them
from the gospel-feast. But why cannot he come? He has “married a wife.”
Has he so? Why then, by all means he should come. For the supper to
which he was invited, as it should seem, was a wedding-supper, and
would have saved him the trouble of a nuptial entertainment. It was
a great supper, and consequently there was provision enough for him,
and his bride too. And it was made by a great man, who sent out his
servant to bid many, so that he need not have doubted of meeting with a
hearty welcome, though he should bring his wife with him. Or supposing
his wife was unwilling to come, yet as the husband is the head of the
wife, he ought to have laid his commands on her, to accompany him.
For we cannot do better for our yoke-fellows, than to bring them to
the gospel-feast. Or, supposing after all, she would not be prevailed
upon, he ought to have gone without her: for “those that have wives,
must be as though they had none;” and we must not let carnal affection
get such an ascendancy over us, as to be kept thereby from spiritual
entertainments. _Adam_ paid dear for hearkening to the voice of his
wife: and sometimes, unless we forsake wives, as well as houses and
lands, we cannot be the LORD’s disciples.
This then was the reception the servant met with, and such were
the excuses, and answers, that were sent back. And what was the
consequence? “So that servant came (no doubt with a sorrowful heart)
and shewed his LORD these things.” However little it be thought of, yet
ministers must shew the LORD, what success their ministry meets with.
We must shew it to our LORD here. We must spread the case before him
in prayer. We must shew it to our LORD hereafter, before the general
assembly of the whole world. But how dreadful is it, when ministers are
obliged to go upon their knees, crying, “O! my leanness, my leanness!”
and _Elias_-like, to intercede as it were against those, to whom they
would not only have imparted the gospel, but even their own lives. It
is a heart-breaking consideration. But thus it must be; “The servant
came and shewed the LORD these things;” so must we. Well, and what says
the LORD? We are told, verse 21st, that “the master of the house was
angry?” Not with the servant: for though _Israel_ be not gathered, yet
shall CHRIST be glorious; and faithful ministers shall be rewarded,
whether people obey the gospel or not. “We are a sweet savour unto GOD,
whether the word be a savour of life unto life, or a savour of death
unto death.” The master of the house therefore was angry, not with
the servant, but with these-worldly-minded, pleasure-taking refusers
of his gracious invitation; who, in all probability, went to see and
stock their estates, and attend upon their brides, not doubting, but
their excuses would be taken, because they were lawfully employed. And,
indeed, in one sense, their excuses were accepted. For I do not hear
that they were ever invited any more. GOD took them at their word,
though they would not take him at his. They begged to be excused, and
they were excused, as we shall see in the sequel of this parable. Let
us not therefore harden our hearts, as in the day of provocation; “Now
is the accepted time, now is the day of salvation.” But must the feast
want guests? No, if they cannot, or will not come, others shall, and
will. The master of the house therefore being angry, sent the servant
upon a second errand. “Go out quickly into the streets, and lanes
of the city, and bring in hither the poor, and the maimed, and the
halt, and the blind.” Every word bespeaks a spirit of resentment and
importunity. Go out quickly, make no delay, dread no attempt or danger,
into the streets and lanes of the city, and bring in hither, not only
call them, but bring them in (for the master here, to encourage the
servant, assures him of success) the poor, and the maimed, and the halt,
and the blind. This was fulfilled, when JESUS CHRIST, after the gospel
was rejected by the _Jews_, went and invited the _Gentiles_, and when
the publicans and harlots took the kingdom of GOD by a holy violence,
whilst the self-righteous scribes and Pharisees rejected the kingdom
of GOD against themselves. This was also a home reproof to the rich
Pharisee, at whose house the LORD JESUS was, as well as a cutting
lesson to the other guests. For our Saviour would hereby shew them,
that GOD took a quite different method from his host, and was not above
receiving the poor, and halt, and blind, and maimed, to the gospel
supper, though he had called none such to sit down at his table.
Whether the guests resented it or not, we are not told. But if they
were not quite blind, both host and guests might easily see that the
parable was spoken against them. But to proceed,
The servant again returns, but with a more pleasing answer than before,
“Lord, it is done as thou hast commanded, and yet there is room.” The
words bespeak the servant to be full of joy at the thoughts of the
success he had met with. None can tell, but those who experience it,
what comfort ministers have in seeing their labours blest. “Now I live,
(says the apostle) if you stand fast in the LORD. Ye are our joy and
crown of rejoicing in the day of the LORD JESUS.” “Lord, it is done as
thou hast commanded. The poor, and maimed, and halt, and blind, have
been called, and have obeyed the summons, and I have brought them with
me; yet, LORD, thy house, and thy supper is so great, there is room
for more.” Hereby he insinuated that he wanted to be employed again,
in calling more souls; and the more we do, the more may we do for GOD:
“To him that hath, shall be given;” and present success is a great
encouragement to future diligence. Such hints are pleasing to our
Saviour. He delights to see his ministers ready for new work, and
waiting for fresh orders. “The LORD, therefore, we are told, verse 23,
said unto his servant, (the same servant,) Go out into the highways
and hedges, and compel them to come in, that my house may be filled;
24. For I say unto you, that none of those who are bidden, shall taste
of my supper.” O cutting words to those that sat at meat, if they
had hearts to make the application! But glad tidings of great joy to
the publicans, harlots, and Gentiles, who were rejected by the proud
Pharisees, as aliens to the commonwealth of _Israel_, and strangers
to the covenant of promise! This was fulfilled, when our LORD sent
the apostles, not only into the streets and lanes of the city, and
places bordering upon _Jerusalem_ and _Judea_; but when he gave them a
commission to go out into all the world, and preach the gospel to every
creature, _Gentile_ as well as _Jew_; and not only gave them a command,
but blessed their labours with such success, that three thousand were
converted in one day. And I am not without hopes that it will be still
further fulfilled, by the calling of some of you home this day: For
however this parable was spoken originally to the _Jews_, and upon a
particular occasion, as at a feast, yet it is applicable to us, and to
our children, and to as many as are afar off; yea, to as many as the
LORD our GOD shall call. It gives a sanction, methinks, to preaching in
the fields, and other places besides the synagogues; and points out the
reception the gospel meets with in these days, in such a lively manner,
that one would think it had a particular reference to the present age.
For is it not too, too plain, that the gospel-offers, and gospel-grace,
have been slighted, and made light of, by many professors of this
generation? We have been in the churches, telling them, again and again,
that GOD has made a great supper (and has invited many, even them) and
sent us by his providence and his spirit, “to say unto them that were
bidden, Come, for all things are now ready. Believe on the LORD JESUS,
and you shall be saved.” But the generality of the laity have made
light of it, they have given us the hearing, but are too busy in their
farms and their merchandizes, their marrying and giving in marriage,
to come and be blessed in the LORD of life. We have told them, again
and again, that we do not want them to hide themselves from the world,
but to teach them how they may live in, and yet not be of it. But all
will not do. Many of the clergy also (like the letter-learned Scribes
and Pharisees in our Saviour’s time) reject the kingdom of GOD against
themselves, and deny us the use of the pulpits, for no other reason but
because we preach the doctrine of justification in the sight of GOD by
faith alone, and invite sinners to come and taste of the gospel feast
freely, without money and without price.
Whatever they may think, we are persuaded, the great master of the
house is angry with them, for being angry with us without a cause.
He therefore now, by his providence, bids us “Go out quickly into the
streets and lanes of the city, and bring in the poor, and the maimed,
and the halt, and the blind,” or call in the publicans and harlots,
the common cursers and swearers, and sabbath-breakers, and adulterers,
who, perhaps, never entered a church door, or heard that JESUS CHRIST
died for such sinners as they are. We, through grace, have obeyed the
command, we have gone out, though exposed to much contempt for so doing,
and, blessed be GOD, our labour has not been in vain in the LORD. For
many have been made willing in the day of GOD’s power; and, we would
speak it with humility, we can go chearfully to our Saviour, and say,
“It is done, LORD, as thou hast commanded, and yet there is room.” He
is therefore pleased, in spite of all opposition from men or devils,
to continue, and renew, and enlarge our commission; he hath sent us
literally into the highways and hedges; and, I trust, has given us
a commission to compel sinners to come: For, could we speak with the
tongues of men and angels, yet if the LORD did not attend the word
with his power, and sweetly inclined men’s wills to comply with the
gospel-call, we should be as a sounding brass, or a tinkling cymbal.
But this we believe our Saviour will do, for his house must be filled:
every soul for whom he has shed his blood, shall finally be saved, “and
all that the Father hath given him, shall come unto him, and whosoever
cometh unto him he will in no wise cast out.” This comforted our LORD,
when his gospel was rejected by the _Jews_. As though he had said, Well,
tho’ you despise the offers of my grace, yet I shall not shed my blood
in vain; for all that the Father hath given me shall come unto me.
Supported by this consideration, I am not ashamed to come out this
day into the highways and hedges, and to confess that my business
is to call the poor, and the maimed, and the halt, and the blind,
self-condemned, helpless sinners, to the marriage-feast of the
supper of the Lamb. My cry is, Come, believe on the LORD JESUS; throw
yourselves at the footstool of his mercy, and you shall be saved; for
all things are now ready. GOD the Father is ready, GOD the Son is ready,
GOD the Holy Ghost is ready; the blessed angels above are ready, and
the blessed saints below are ready, to welcome you to the gospel-feast.
A perfect and everlasting righteousness is now wrought out by JESUS
CHRIST. GOD, now, upon honourable terms, can acquit the guilty. GOD can
now be just, and yet justify the ungodly. “For he hath made CHRIST to
be sin for us, who knew no sin, that we might be made the righteousness
of GOD in him.” The fatted calf is now killed, and “CHRIST, our
passover, is sacrificed for us.” Come, sinners, and feed upon him in
your hearts by faith, with thanksgiving. For JESUS CHRIST’s sake, do
not with one consent begin to make excuse. Do not let a piece of ground,
five yoke of oxen, or even a wife, keep you from this great supper.
These you may enjoy, as the gifts of GOD, and make use of them for
the Mediator’s glory, and yet be present at the gospel-feast. True and
undefiled religion does not take away, but rather greatly enhances the
comforts of life; and our LORD did not pray that we should be taken out
of the world, but “that we should be delivered from the evil of it.”
O then that you would all, with one consent, say, Lo! we come. Assure
yourselves there is provision enough. For it is a great supper. In our
Father’s house there is bread enough and to spare. And though a great
GOD makes the supper, yet he is as good and condescending as he is
great. Though he be the high and lofty one that inhabiteth eternity,
yet he will dwell with the humble and contrite heart, even with the man
that trembleth at his word. Neither can you complain for want of room;
“for yet there is room. In our Father’s house are many mansions.” If
it was not so, our Saviour would have told us. The grace of CHRIST is
as rich, as free, and as powerful as ever. He is “the same yesterday,
to-day, and for ever.” He is full of grace and truth, and out of his
fulness, all that come to him may receive grace for grace. He giveth
liberally, and upbraideth not. He willeth not the death of a sinner,
but rather that he should believe and live. Come then, all ye halt,
poor, maimed, and blind sinners; take comfort, the LORD JESUS has sent
his servant to call you. It is now supper-time, and a day of uncommon
grace. The day may be far spent. Haste, therefore, and away to the
supper of the Lamb. If you do not come, I know the master will be angry.
And who can stand before him when he is angry? “Harden not therefore
your hearts, as in the day of provocation, as in the day of temptation
in the wilderness.” Do not provoke the LORD to say, “None of those
that were bidden shall taste of my supper.” O dreadful words! Much more
is implied in them than is expressed. It is the same with that in the
psalms, “I sware in my wrath, that they should not enter into my rest.”
And if you do not enter into GOD’s rest, nor taste of CHRIST’s supper,
you must lift up your eyes in torments, where you will have no rest,
and must sup with the damned devils for ever more.
Knowing therefore the terrors of the LORD, we persuade you to haste
away, and make no more frivolous excuses. For there is no excuse
against believing. Perhaps you say, You call to the halt, and maimed,
and blind, and poor. But if we are halt, and maimed, how can we come?
If we are blind, how can we see our way? If we are poor, how can we
expect admission to so great a table? Ah! Happy are ye, if you are
sensible, that you are halt and maimed. For if you feel yourselves so,
and are lamenting it, who knows but whilst I am speaking, GOD may send
his Spirit with the word, and fetch you home? Though you are blind,
JESUS has eye salve to anoint you. Though you are poor, yet you are
welcome to this rich feast. It cost JESUS CHRIST a great price, but
you shall have it gratis. For such as you was it designed. “Blessed
are the poor in spirit, for theirs is the kingdom of heaven.” Rich,
self-righteous, self-sufficient sinners, I know, will scorn both the
feast and its great provider. They have done so already, therefore the
LORD has sent us into the highways and hedges, to bring such poor souls
as you are in. Venture then, my dear friends, and honour GOD, by taking
him at his word. Come to the marriage-feast. Believe me, you will there
partake of most delicious fare.
Tell me, ye that have been made to taste that the LORD is gracious,
will you not recommend this feast to all? Are you not, whilst I am
speaking, ready to cry out, Come all ye that are without, come ye,
obey the call, for we have sat under the Redeemer’s shadow with great
delight, and his fruit has been pleasant to our taste. Whilst I am
speaking, does not the fire kindle, do not your hearts burn with a
desire that others may come and be blessed too? If you are christians
indeed, I know you will be thus minded, and the language of your hearts
will be, LORD, whilst he is calling, let thy Spirit compel them to come
in. O that the LORD may say, _Amen!_ And why should we doubt? Surely
our Saviour will not let me complain this day that I have laboured in
vain, and spent my strength for nought. Methinks I see many desiring
to come. O how shall I compel you to come forwards. I will not use
fire or sword, as the _Papists_ do, by terribly perverting this text
of scripture. But I will tell you of the love of GOD, the love of GOD
in CHRIST, and surely that must compel you, that must constrain you,
whether you will or not. Sinners, my heart is enlarged towards you. I
could fill my mouth with arguments. Consider the greatness of the GOD
who makes the supper. Consider the greatness of the price, wherewith
it was purchased. Consider the greatness of the provision made for
you. What would you have more? Consider GOD’s infinite condescension,
in calling you now, when you might have been in hell, “where the worm
dieth not, and the fire is not quenched.” And that you might be without
excuse, he has sent his servant into the highways and hedges to invite
you there. O that you tasted what I do now! I am sure you would not
want arguments to induce you to come in: No, you would fly to the
gospel-feast, as doves to the windows.
But, poor souls! many of you, perhaps, are not hungry. You do not
feel yourselves halt, or maimed, or blind, and therefore you have no
relish for this spiritual entertainment. Well, be not angry with me for
calling you; be not offended if I weep over you, because you know not
the day of your visitation: If I must appear in judgment as a swift
witness against you, I must. But that thought chills my blood! I cannot
bear it; I feel that I could lay down my life for you. But I am not
willing to go without you. What say you, my dear friends? I would put
the question to you once more, Will you taste of CHRIST’s supper, or
will you not? You shall all be welcome. There is milk at this feast
for babes, as well as meat for strong men, and for persons of riper
years. There is room and provision for high and low, rich and poor,
one with another; and our Saviour will thank you for coming. Amazing
condescension! Astonishing love! The thought of it quite overcomes me.
Help me, help me, O believers, to bless and praise him.
And O! that his love may excite us to come afresh to him, as though
we had never come before! For, though we have been often feasted, yet
our souls will starve, unless we renew our acts of faith, and throw
ourselves, as lost, undone sinners, continually at the feet of CHRIST.
Feeding upon past experiences will not satisfy our souls, any more than
what we did eat yesterday will sustain our bodies to-day. No, believers
must look for fresh influences of divine grace, and beg of the LORD to
water them every moment. The parable therefore speaks to saints as well
as sinners. Come ye to the marriage-feast; you are as welcome now as
ever. And may GOD set your souls a longing for that time when we shall
sit down and eat bread in the kingdom of heaven! There we shall have
full draughts of divine love, and enjoy the glorious Emmanuel for ever
more. Even so, LORD JESUS, _Amen._