to represent, under the image of a great supper prepared for the accommodation of many guests, the future kingdom of Christ's Gospel. It has been thought to be an irreconcilable difficulty in this parable, that there is an apparent harshness in asking people to an entertainment, and giving them no option,―on the contrary, punishing them for their refusal; but an account given of a great supper in Persia at the present day illustrates, with much effect, this parable, and some of our Lord's preceding remarks. The guests "who were bidden" had already accepted the invitation, and were, therefore, pledged to appear at the feast, at the hour at which they were summoned: they were not taken unprepared, and could not, in consistency or decency, plead any prior engagement; such people, when they enter an assembly, to which they are bidden, after the usual salutation, wedge themselves at once into the line of guests according to what they conceive to be their place, without offering any apology for the general disturbance which they thus produce. The Persian Scribes are remarkable for their arrogance in this respect; but the master of an entertainment is considered to have the privilege of placing any one as high at the table as He may think fit. At the feast in question, a man of high rank, a governor of a province, but of humble mien, came in and had seated himself at the lowest place, when the Vizier, perceiving it, pointed with his hand to an upper seat in the assembly, to which he desired him to move, which he did accordingly. It may be thought also at first view, that our Lord has introduced an unnatural and not very probable circumstance in imagining that the giver of a great entertainment would think of seeking for guests "from the streets and lanes, from the highways and hedges;" but, strange as this may seem to our notions, there is something that approaches very near it in the customs of Eastern nations even in modern times'. A traveller of great credit and reputation informs us, that an Arab prince will often dine in the street before his own door, and call to all that pass, even beggars, in the name of God; and they come and sit down to table, and, when they have done, retire with the usual form of returning thanks'. Another traveller says, As we were at table, there came by a stranger wearing a white turban, who, after saluting the company, sat down to the table without ceremony, and ate with us during some time, and then retired, repeating several times the name of God. Travellers who have need of refreshment profit by such hospitality according to the custom of the East without scruple. Another custom, analogous to that 10 Morier's Second Journey. 1 1 Bishop Porteus. in the text, is stated as illustrative of Arab hospitality by a celebrated traveller *. No sooner was our food prepared, than one of the Arabs, placing himself on a high station, proclaimed three times, with a loud voice, to all his brethren, the sons of the faithful, to come and partake of it. The primary and principal object of this parable, is to represent the invitation given to the Jews to embrace the Gospel. This dispensation, as ministering true plenty and pleasure, all that man can want, is fitly compared to a supper. The first bidding denotes all the previous notices of the Messiah, by which the Law and the Prophets were intended to prepare the Jews for receiving Him and His doctrine. The second bidding, "when all things were now ready," seems to import all that Jesus did, and taught, and suffered, for their conversion and salvation; and all the testimonies and importunate exhortations of His Apostles and disciples to the same purpose. The excuses sent for their absence, are those prejudices, and passions, and worldly interests, which did not only hinder those Jews from coming into the faith, but disposed them to treat all attempts to win them over with the most inflexible obstinacy and utmost contempt. The guests brought in from abroad to supply their places Dr. Shaw. are the Gentile world, to whom, after the Jews had thrust it from them, the subsequent tender of this grace and salvation was made. And the declaring that "none of those men that were bidden, should taste of this supper," implies the giving those Jews over to a reprobate mind, and leaving them under that infidelity and perverseness in which they continue hardened to this very day 3. The parable here related by St. Luke of a great supper, has a close affinity in all its details with that of a marriage-feast in St. Matthew, which, however, annexes to its story the very remarkable incident of the want of a wedding garment. Considered in a moral light, both parables may teach us the necessity of adorning the soul with all Christian graces and virtues, that we may be always in a due state of preparation to approach God in any act of religion, and also to stand before Him with humble confidence in the day of judgment ". SECT. XCIII.-Christ's Disciples must bear His Cross, lest they become unprofitable.-Matt. x. 37-39; xvi. 24-26; Mark viii. 34-37; ix. 49, 50; Luke ix. 23-25; xiv. 25-35. GREAT multitudes still continued to follow Jesus in His progress: but few of them appear to have been attached to His cause from right principles; thinking, perhaps, that to follow Him was Bishop Mann. Dean Stanhope. 6 the easy road to temporal success, and wealth, and honour. He turns round, therefore, to undeceive them', and says, If any man would enter into His service, he must renounce all worldly views and expectations. Even if his nearest and dearest relatives come in competition with his attachment to Christ, his affection for them, and his deference to their opinions, must give way to his love of our Redeemer, and the service of our Maker. He says, If any man be not ready to hazard the love of father and mother, in a less degree than the favour of God, and the interests of My religion, let him not think of becoming a follower of Mine; for such will have hereafter to benefit others by his instructions and example; and if he falls away in the approaching time of trial, will fall away to perdition'. The expression in St. Luke is very strong,—a man "must hate his father and mother:" the true meaning is, perhaps, better expressed by St. Matthew, when he says,-a man "must not love his father and mother more than Christ'.' My disciples must, however, do more than merely love the Christ;-" he must bear His cross;" that is, he must be prepared to suffer hardships and afflictions for the sake of religion; taking them upon him, as persons bearing their cross to their execution, are obliged |