Luke 14:22-24, "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 profane 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 [atrocity, outrage, depravity]
whatsoever. Bas 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 Savior, 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 pretenses 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 colors, 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 Savior. For as he came eating
and drinking, agreeable to his character, he was free, courteous and affable
[friendly, good-natured] to all; and therefore though it was on a 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 behavior. 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 rancor and
heart-enmity against Jesus Christ, may be concealed and cloaked under a
great and blazing profession of religion. However, our Savior 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 behavior, 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 lost 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 honorable
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 are 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 an 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 neighbor (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 Savior,
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 neighbors, lest
they also bid thee again, and a recompense 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 recompense thee. For thou shalt be recompensed
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 recompensed 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 Caena 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 fullness 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 NOE, 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 expense, 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 today, 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 Savior speaks this, to show 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 men's 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 showed his
Lord these things." However little it be thought of, yet ministers must
show the Lord, what success their ministry meets with. We must how it to
our Lord here. We must spread the case before him in prayer. We must show
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 showed 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 savor
unto God, whether the world be a savor of life unto life, or a savor 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 of the rich Pharisee, at whose house the Lord Jesus
was, as well as a cutting lesson to the other guests. For our Savior would
hereby show 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 labors 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 Savior. He delights to see his ministers ready for
new work, and waiting for fresh orders. "The Lord, therefore, we are told,
ver. 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 a Jew; and not
only gave them a command, but blessed their labors 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 our
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 perfect 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 merchandises,
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 Savior'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 such contempt for so doing, and, blessed be God, our labor 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 cheerfully to our
Savior, 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 Savior 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 honorable 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 here 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 Savior would have told us. The grace of
Christ is as rich, as free, and as powerful as ever. He is "the same yesterday,
today, and for ever." He is full of grace and truth, and out of his fullness,
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 ha sent us into the highways and hedges, to bring such poor souls
as you are in. Venture then, my dear friends, and honor 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 Savior will not let me complain this day
that I have labored 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 Savior
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 this 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 Emanuel for ever more. Even so, Lord Jesus, Amen.
