THE GREAT SUPPER.

DISCOURSE FIRST.

So

"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 The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come. that servant came and showed his lord these things. Then the master of the house being angry, said to his servant, 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. 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 highways 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."-LUKE xiv. 16-24.

THIS is one of the most interesting and instructive of all the parables. It was spoken by our Lord with special reference to the Jews, and clearly represented their contemptuous rejec

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tion of the gospel, and the calling of the gen tiles. But, like the other parables, it affords instruction applicable to every period of the dispensation of mercy. It was addressed to the Jews, but it was "written for our use and learning." It teaches us what God has done and is still doing in pursuance of his gracious designs in regard to our guilty perishing world. In view of the abundant provision he has made for us, through the death of his beloved Son, he sends forth his servants commissioned to cry, "Come, for all things are now ready." All, however, disregard the kind invitation; and it is made manifest that unless some more effectual means are employed to furnish the table with guests, all this rich and costly provision will be thrown away. While, therefore, he directs his servants to use the utmost urgency in their exhortations, he determines to accompany their efforts with the powerful influences of his Spirit; and thus some are made willing to come to the gospel feast. At the same time he resolves to pass by others who were invited but would not come, and declares that they "shall never taste of his supper."

This interesting portion of Scripture contains several important truths which we cannot particularly notice on this occasion. What we intend at present is a plain and familiar exhibition of the leading Doctrines of Grace, as maintained by the branch of the Church to which we belong. And the parable is selected as the foundation of our remarks, because

it furnishes a clear and beautiful illustration of these subjects. Of this we shall endeavour to avail ourselves in the ensuing discourses.

I need offer no apology for the exercise of a privilege guarantied by the civil constitution to the humblest individual in the commonwealth, I mean the privilege of avowing and defending my own religious belief. That freedom of speech which you claim for yourselves as a sacred, inalienable right, you will doubtless cheerfully accord to others. Besides, it is well known that our brethren of other communions are used not only to insist upon their own peculiarities with the greatest zeal, but also to remark with severity upon the views of others. Nay, they are often heard to complain that the ministers of our denomination are either afraid or ashamed to exhibit their distinctive tenets to the world. These good brethren will not therefore take it as unkind, if we make an honest effort to remove the ground of this reproach. At all events, I hope to accomplish the duty upon which I have entered in such a manner as to give no reasonable cause of offence to any sincere child of God, with whatever denomination he may be connected.

I. The first subject for consideration sug. gested in the parable, is, the infinite sufficiency of the provision of the gospel. "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." This language clearly im

plies that the provision in readiness was aburdant in proportion to the numbers invited; and it may teach us the infinite value of the Redeemer's sacrifice, and its ample sufficiency for the whole world. And this is in perfect accordance with the doctrine of the Presbyterian Church, which has always, in the most explicit manner, inculcated the sentiment, that no sinner can perish through any deficiency in the atonement. Accordingly, our Confession of Faith, speaking of the non-elect, says, They never truly come to Christ, and therefore cannot be saved."-Chap. 10, sec. 4. The reason why they cannot be saved is, that they will not come to Christ. Nor is it true that this doctrine of the infinite sufficiency of the Redeemer's sufferings is of recent origin in the Presbyterian Church. This is often insinuated by the opponents of our views. The slightest examination might satisfy them, that the doctrine has been maintained by those called Calvinists from the earliest period. Calvin

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*The terms Calvinist and Calvinism, are used in these discourses merely for the sake of brevity, to designate the general outlines of a well known system of doctrine, which, as it was more ably vindicated by Calvin than by any uninspired writer who preceded him, has been called by his name. But it is not intended by this use of terms to countenance the erroneous notion that Calvin originated that system. Much less do we mean to admit, what some appear very anxious should be believed, that modern Calvinists are bound to endorse all the opinions and expressions of the illustrious Reformer. With Presbyterians the Bible is the only infallible rule of faith; and they receive and adopt their published