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The testimony of personal experience is specially valuable. We may argue from a priori data what generous love must reside in God, in order to harmonize with his perfection; and such a line of reasoning has its value. Or we may argue from analogy, that since fervent love stirs in the human breast, purer love and mightier glows - an uncreated flame - in the heart of God; and this form of argument leaves a comforting impression on the mind. But personal testimony has a tender force all its own. If God has dealt generously and graciously to one member of the human family, no more deserving than I am, it is evident that he will deal with equal generosity of love toward me. For he is impervious to change. If it brought him joy and renown to show practical love to fallen men centuries ago, it will contribute to his renown and to his joy of heart now. If it added to his glory to save a lost soul in Palestine, it will add to his glory to save me. One deed of the heavenly King is a sample of all his deeds. Ex uno, omnia disce.

I. THE ROYAL GRACE OF CHRIST PROVIDES A BANQUET OF GOOD. It is everywhere a mark of friendship if a king invites a man to a banquet; and, through every part of Scripture, God represents himself as providing for penitent men a "feast of fat things." Resentment and vindictiveness towards his frail creatures are things not to be thought of; they are sentiments familiar in hell, but unknown in heaven.

1. Here is the idea that hunger is satisfied. At a banquet the primal want of the body is met. And there is no hunger of the soul so widespread, so deep, as the craving for reconciliation with God - the craving for pardon. What bread is to the bodily appetite, God's mercy is to the convicted soul; it is "the one thing needful." Well, God has provided this gift in no stinted fashion. It does not come to us as a bare measure, just enough to meet the case. It is a banquet; it is supplied in sumptuous abundance. Nor is it pardon alone that the heavenly King supplies. It is a banquet of all kinds of substantial good; luxuries gathered from far and near. Wisdom, mercy, righteousness, sonship, hope, victory, eternal life, are some of the viands spread. The Son of God "has given himself for us." And ever and anon we hear the voice of the King himself, "He that cometh to me shall never hunger; he that believeth on me shall never thirst."

2. Here is also the idea of renewed friendship. To eat together is an act of friendship. It is a seal impressed in public that a covenant of friendship exists. To have our several bodies nourished from the same meal, from the same loaf, is a beautiful bond of attachment. It was an aggravation of Iscariot's sin, that "he who had eaten bread with Jesus had lifted up the heel against him." If the king invites us to a banquet, it means that he finds a pleasure in our society; he wishes to draw closer the ties of sacred intimacy. Thus Jesus acts. He wants to come into closer fellowship with us. He calls us, not servants, but friends. He undertakes to be our Surety, our Advocate with the Father. He will keep nothing from us, not even his throne. Other friendships may languish; the friendship of Jesus shall eternally abide. From his love nothing shall separate us.

3. Here is the idea of exuberant joy. A banquet is not spread, and lavishly embellished with beauty, simply to allay bodily hunger. It is a royal device for promoting joy. And he, who has given to us a great capacity for joy, intends to fill that capacity to the very brim. If there are occasions on earth when joy flows in upon us like a rising tide, these are only prophetic moments of the ineffable and eternal joy of heaven. Desire gratified - this is joy; effort successful - this is joy; hope realized - this is joy; development complete - this is joy. To be with God, to be like God, - this is noontide gladness; this is the "fulness of joy."

II. THE ROYAL GRACE OF CHRIST USES GENTLE CONSTRAINTS. "He brought me into his banquet house." A man's worst enemy is usually himself. He cannot persuade himself that such generous love is intended for him. Others may perhaps be invited, but not he. Nor does he see that this unbelief is a fresh act of sin. If I discredit a person's word, I may do him a great injustice. If I doubt the promise of a friend, it is an insult. And if I question the faithfulness of my King, I give him pain.

1. He sometimes uses the rough messenger of affliction to bring us to his banquet hall. Many a pardoned man will say with David, "Before I was afflicted I went astray." Saul's blindness made him sensible of Christ's nearness. The peril of Jonah taught him to say, "Salvation is of the Lord." When Manasseh was in affliction he sought unto Jehovah. In times of earthly prosperity men are often self-sufficient; they have all that heart can wish; they have no sense of soul hunger. But when argosies are wrecked, or harvests fail, or death sweeps, with black pinions, through the house, then they discover their impotence, and long for the heavenly supply. Often has a pitiless storm driven despairing men to the Refuge on Calvary; often has affliction, in some form, been the messenger employed to bring men to the gospel feast.

2. Sometimes Christ uses his gospel heralds to bring men in. Our heavenly Friend has seen fit to employ renewed men, though imperfect, to persuade the prodigals to return. He does not so employ the angel bands. Pardoned men know what are the burdens of sin, and what are the seductions of the tempter. Pardoned men have tender sympathies for their fallen fellows. And pardoned men know by experience the joy of acceptance; the blessedness of God's friendship contrasted with his frown. Cleansed and consecrated men are specially fitted to bring sinners to Christ's banquet. Thus Jesus has brought many.

3. His own Spirit, the Comforter, is the great Agent in filling the banquet hall. Said Jesus, prior to his crucifixion, "He shall testify of me;" "He shall take of mine, and show it unto you." To him belongs the prerogative of enlightening the mind, arousing the torpid conscience, convicting of sin, and quickening into life dead souls. He "strives" with the opposition of a rebellious will. By his Divine anointing, men are empowered to use the arts of heavenly Persuasiveness. Jesus, the soul's Bridegroom, has furnished the sumptuous banquet; now it is the mission of the Holy Spirit to persuade the perishing to come. Have we not heard his "still small voice within us, imploring us to accept the generous offers of a Saviour's grace? Have we not put off his pleadings again and again with the promise that we would before long come? And has not our promise been as often violated? Thrice happy is the man who can say, "He has conquered." "He brought me into his banquet house."

III. THE ROYAL GRACE OF CHRIST VOUCHSAFES NEW TOKENS OF AFFECTION. "The device on his banner is love." The beginning and middle and end of the banquet is love. This is the solution of every problem. Whence originated the feast? In love. Why are the guests rebellious and fallen men? Love! What methods are employed to induce them to come? Love? What end is contemplated in the feast? Love? On every banneret the symbol is love.

1. This banner implies triumph. It was the banner which, our great Champion carried in the war. If we are at the banquet table, we have been captivated by Immanuel's love. This love pursued us in our wanderings, convinced us of our folly, bore with us patiently, sweetly induced us to lay down our arms and to submit. We were softened and subdued by love. Now "we love him, because he first loved us."

2. This banner means devotement. We adopt it as our own. We have sworn to serve our Master under this peaceful banner. At the banquet we enlist ourselves on the side of the righteous King. Constrained by love, we freely devote to him all we have, all we are. We must be trained and disciplined for this noble warfare in the school of love. The love that has conquered us shall, through us, conquer others. Love is the heavenly steel from which we fashion all our weapons. Love moulds and inspires our life. "The banner over us is love."

3. This banner means security. If I am the object of Immanuel's love, I am safe; no harm can befall me. The brood under the wing of the parent hen cannot be pierced by foeman's arrow, unless that arrow pierce the parent's wing; so the blow which falls on me must strike my Protector first. Whatever apparent evil fall upon me, it is by the permission of infinite love; therefore is only apparent. It is simply disguised blessing; a sweet kernel in a rough shell. If over me floats the banner of Immanuel's love, I have charmed life. Every foe, visible and invisible, is disarmed.

"And so, beside the silent sea,
I wait the muffled oar;
Assured no harm can come to me,
On ocean or on shore." D.

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Parallel Verses

KJV: He brought me to the banqueting house, and his banner over me was love.

WEB: He brought me to the banquet hall. His banner over me is love.