govern by the grace of God. Without the tribute which they lawfully gather from the earnings of their people they would themselves be poor: therefore are they especially called upon to give back a portion with bountiful hand, that all may be thus nourished with the Heavenly food of the Gospel. So also the rich and noble, and all who are prosperous, if they desire to be "received into everlasting habitations," are to lay up treasure in Heaven by devoting a large portion of their wealth to the same holy cause: and they "shall be recompensed at the Resurrection of the just."

These last words kindled some better feeling in the mind of one of the guests, who exclaimed, "Blessed is he that shall eat bread in the Kingdom of God." He was probably a

2

Pharisee, and therefore believed in the doctrine of the Resurrection. But whether he pictured to Himself the joys of a future state in a carnal sense, or more probably imagined that he and others of his self-righteous sect were sure of a portion in the Messiah's Kingdom, something was passing in his thoughts that needed correction. Therefore, to open to Him, and to all, a spiritual view of the Kingdom of God, Jesus spoke the Parable of the GREAT SUPPER.

“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.' And they all with one consent began to make excuse.” "Then the Master servant, 'Go out

of the house, being angry, said to his quickly into the streets and lanes of the city and bring in hither the poor, and the maimed, and the halt, and the blind.' 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."" This GREAT SUPPER is to be first. regarded, in its highest sense, as the eternal repast prepared in Heaven for all the saints who shall sit down with Abraham, Isaac, and Jacob, in the kingdom of bliss, where Christ shall

1 Luke, xvi. 9.

2 Lucas Brugensis, Luke, xiv, 15. Catena Aurea, Cyril, vol. iii. p. 509. Trench's Notes on the Parables, p. 357.

EE

present them before the Father's Throne as His invited guests, who with loving hearts prepared themselves for such a noble assembly. The Parable also declares how the Rulers in Jerusalem would refuse to enter into Christ's Kingdom; whilst the poor and humble-minded would accept the invitation; and lastly the Gentiles also. The Jews received their first invitation through the old Scriptures. The prophets had prepared them to expect the coming of the Messiah, Who should" bring glad tidings" to Israel, and establish a Kingdom of righteousness. And now, all things being ready, they are reminded once more, and invited to the Great Supper prepared for them. Christ was come, as Master of the Feast, to entertain the bidden guests. First the Priests and Rulers in Judæa, sitting in Moses' seat, and interpreters of the law, with one consent refused: they rejected a message which laid the axe at the root of pride, excessive love of riches, and their sensual affections. Therefore He declares, "I say unto you, That none of those men shall taste

of My Supper." But the multitudes, who were also freely invited, listened to His words with reverence; the poor, the despised, the maimed, the halt, the blind, the Publicans and sinners, gathered round Him with wonder and reverence. These are described as being " in the streets and lanes of the city." But still there is room; and His love being infinite, as

1 See Barradius, vol. iii. lib. iii. cap. 14, p. 232, quotes Tertullian, Gregory, and Euthymius. Dionysius says, "Homo quidam fecit cœnam magnam.' Per hunc hominem intelligitur Christus, qui fecit cœnam, id est, beatificam æternæ gloriæ refectionem suis præparavit electis, de qua ait Apostolus, ‘Oculus non vidit, nec auris audivit, nec in cor hominis ascenderunt, quæ præparavit Deus diligentibus se."" In Evang. Lucæ, Art xxxvii. fol. 220.

2 "Ante Christi adventum non erant parata omnia, quæ ad cœnam attinebant : ideoque nullus hominum mensæ Dei in cœlo accumbebat. Christus cœnæ necessaria quæ deerant præparavit, videlicet merita sua quæ nobis necessaria erant, ut cœlestem cœnam consequi possemus." Barradius, vol. iii. lib. iii, cap. 14, p.232. 3 Lucas Brugensis, Luke, xiv. 16. Trench's Notes on the Parables, p. 359. 4 Trench's Notes on the Parables, p. 364. Barradius, vol. iii. p. 232. 5 See Greswell's Exposition of the Parables for another interpretation, vol. iii. pp. 469. 473. 476. "We may conclude, that the guests of the first order in the Parable, to whom the invitation was first given, are the Jews, and the Jews of our Saviour's time, to whom the offer of Christianity was first made : those of the second order to whom the same invitation was next repeated, are the Samaritans, to whom the overture of the Gospel was next made after the Jews those of the third, to whom the invitation was extended after it had been offered to the second, are the Gentiles, to whom the offer of Christianity was communicated, next in order to the Samaritans."

it is unchangeable, would embrace all nations from east to west. His servants therefore would be afterwards sent to preach His Gospel to the Heathens in distant lands, lying about, as it were " in the high ways and hedges," in spiritual destitution; and they would be brought in as accepted guests, to partake of all the benefits of His Church.'

This Parable of the Great Supper has also a further meaning, which seems to adapt itself but too painfully to our own age. For does not the Lord continually invite us to a Feast of Heavenly blessing? and is not His message commonly met by the same ingratitude and unbelief? In His Church He has appointed the Holy Communion, wherein is bestowed the greatest gift that can be had on Earth,-the gift, namely, of Himself, after an Heavenly and spiritual manner: for therein He is conveyed to the soul of every one who hungers and thirsts after Him. There He is mystically present in a Sacrament of His own appointment. He is at the Table, the Lord of the Supper; and, wonderful as it is, Himself the Food of which the guests spiritually partake. His loving words, "Come, for all things are now ready," are spoken to each in particular. The highest on Earth, the great and rich, and no less the poor and the unlearned, meet at the same Table. There is room for all at His great Supper, and no lack of Heavenly fare.

Great as this merciful provision is, it seems wonderful that

See a passage in Chemnitius, vol. i. cap. 119, p. 1281, beginning, verba dupliciter ab interpretibus accipiuntur;" &c.

"Hæc

2 "Cœnam aliam facit Dominus in terra admirabilem." "Cœna meritò appellatur: quoniam in cœnâ à Christo est institutum hoc stupendum Sacramentum extremo vitæ tempore, cum Sol justitiæ occasui jam appropinquabat." "Fecit Christus hanc cœnam magnam, et vocat Christianos. At illi terrenorum bonorum amore, peccatisque irretiti, venire recusant. Quamobrem illorum animæ macilentæ sunt, imbecilles, absque spiritali robore. Etenim quemadmodum corpus cibo carens vires corporales, sic anima vires amittit spiritales." sacramentum omnibus margaritis, gemmisque præstantius sumimus. O mensam pretiosissimam ! quid de dulcedine dicam? In hac mensa spiritalis dulcedo in suo fonte gustatur. Dulcedinis enim fontem continet hæc dulcissima cœna, ex quo quidquid dulcedinis in melle, cæterisque omnibus rebus creatis est, cmanavit." Barradius, vol. iii. lib. iii. cap. 16, pp. 240, 241.

"Nos

"Cœnæ illius nomine, multi è S. S. Paribus sacrum Eucharistiæ convivium intellexerunt. Ita S. Cyrillus; et Ecclesia, Dominicâ die infra octavain augustissimi hujus sacramenti, legit in officio suo Evangelium illius magnæ cœnæ.' Bernardino à Piconio, Luke, xiv. 16-24. Exp. Evang., p. 162.

so many, instead of eagerly accepting the free and loving call, desire "to be excused." They know not how all their duties would be blessed to them, and their pleasures sanctified, by taking part in their Lord's banquet. Were they but once to taste, and know how gracious the Lord is, they would never cease to desire the refreshment again and again : for therein the burthened spirit receives pardon and peace: it soothes every sorrow, cheers the departing spirit, ere it enters the dark valley of the shadow of death, and carries to the gates of Paradise Christ's passport of entrance,— "Whoso eateth My Flesh, and drinketh My Blood, hath eternal life." And yet we have the strange spectacle ever before us of crowds of Christians, turning away from the rich Feast which is spread before them, as if they had no regard for the privilege, no fear to be cast out, no care for Christ's never dying words, "Verily, verily, I say unto you, Except ye eat the Flesh of the Son of Man, and drink His Blood, ye have no life in you."

1 "Ut divitias bonitatis suæ commendaret, [Deus] et ostenderet non ipsius culpa perire, qui pereunt, parat de novo cœnam, ad quam homines invitat. Quia enim fames nostra est spiritualis, cœna etiam talis esse debuit, quæ æternum pararet gaudium et gloriam. Ideo Deus mactavit proprium Filium pro mundi peccatis. Isai. liii. 10. Non pepercit proprio Filio, sed pro nobis omnibus illum tradidit,' Rom. viii. 32. Hujus caro est verè cibus et potus mundi. Joan. vi. 55. Eam nos quotidiè fide manducamus et bibimus, atque insuper etiam ore haurimus, quoties sacram Domini ovvaşıv accedimus. Nam regnum Dei in Scripturis ita proponitur, quòd nos natura simus egeni famelici, qui æterna fame et siti contabescere coguntur: si quis tamen esurit justitiam, et sitit salutem, hoc est, qui agnoscit se suis viribus non posse consequi salutem, et tamen toto pectore cum hoc convivâ gemit, 'Beatus, qui edet panem in regno Dei,' is veniat ad Evangelium, apprehendat fide Christum crucifixum et passum, is virtute verbi et sacramentorum Ipsius cibabitur, et potabitur ad spem vitæ æternæ. Hæc Dei bonitas in nobis desiderium excitare debet, fruendi hac Cœnâ, ut sic cogitemus. Expende jam omnia, quam impensè Deus curet tuam salutem, qui tantum impendit, ut pro nobis hostibus mactaret Filium, et Ejus carne atque sanguine nos cibet atque potet. Et ego hanc tantam Dei bonitatem non curarem? non desiderarem? Absit ab animâ mea hæc labes. Ego nolo me excusare, lubenter veniam et comparebo, quia hospes meus est Deus, cibus Ipse Dei Filius; Spiritus Sanctus ministrat : mensa in hac vitâ est Evangelium gratiæ, in alterâ erit gloria." Chemnitius, cap. cxix. pp. 1282, 1283.

CHAPTER L.

CHRIST TEACHES THOSE WHO WOULD BE HIS DISCIPLES TO FOREGO ALL THINGS THAT HINDER THEM AS A MAN INTENDING TO BUILD A TOWER, OR A KING INTENDING то GO TO WAR, COUNT THE COST BEFORE THEY BEGIN, SO HIS DISCIPLES MUST DO THE SAME BEFORE THEY TAKE UP THE CROSS, LEST THEY BE FOUND UNEQUAL TO THEIR

PROFESSION.

Luke, xiv. 25–33.

THE Fourth and Last Circuit of the Messiah still continues in Galilee, but draws gradually onwards to Jerusalem, the people as before crowding His path: St. Luke again says, "There went great multitudes with Him." Never before had they beheld such a Master in Israel, so different in all respects from the High Priests, and hypocritical Pharisees, or the cold and harsh Sadducees. He won their confidence by all the graces of a perfect character. Meek and pitiful, selfendued with wisdom above all the learning of the Earth, and with Divine power to cure every sickness, He was to them a mysterious Person, more gifted than the prophets of old. Wheresoever He appeared, they thronged Him: some from curiosity; some in wonder and admiration; others desiring to be healed; and many seeming to be faithful disciples. But Jesus knew them to be a fickle people, whose hearts were not truly turned to repentance. He would not, therefore, allow them to remain in error as to the self-sacrifice which His Gospel demanded. The Kingdom which He preached was not of the Earth, though within it. All the relations and interests of man were to be raised above the standard of this World; that, looking beyond the present,