Meffreth having settled the tigers, approaches the text.
The supper, he observes, has two significations; it is (A), the Blessed Sacrament, and it is (B), the beatitude of eternal fruition, the one being the earnest of the other.
And first, with regard to the Blessed Sacrament, he shows that the name of supper applies well to it for three reasons—the first being that it was instituted at the Last Supper; secondly, that cœna is derived from the Greek κενόν, “new,” and so exhibits it as a sacrament of the New Testament; and thirdly, because κενόν signifies shadow, the eucharistic symbols being shadows of the living realities they contain.
A certain man, in the parable, made a great supper: a great supper indeed is the Holy Eucharist; great because of the glorious nature of the food; great because of the abundance of meats it offers; these meats being remission of sin, mitigation of carnal desires, a revivification of good works by the destruction of sins, a fructification of virtues, an increase in grace, a mystical ingrafting into Christ, and a pledge of eternal life. Each of these seven meats is treated of at some length, and ramifies into collateral subjects. Great, too, is the supper of the Holy Eucharist, because of its durability. The feast of Ahasuerus, remarks Meffreth, lasted but seven days (Esther i.), whereas that of the Eucharist had lasted 1496 years, that being the date of his sermon. The preacher then, following St. Ambrose, shows who are those who come not to the Holy Table; they are the heathen, the Jews, and the heretics. The heathen, like him who had bought a piece of land, have set their affections on this earth, and sold all that they might secure it. The Jews, ever ploughing with the five yoke of the Pentateuch, never sow in the seed of the Word. The heretic, wedded to a sect of his own choosing, deserts the Catholic Church, which is the Bride of Christ. None of these men, says our Lord, shall taste of My supper.
But secondly (B), the supper signifies the beatitude of celestial glory. The whole of this division is worked out, I think all will agree, with singular felicity.
A supper, to be really great, says Meffreth, must have ten properties or requisites:—
1st. It must take place at a suitable time, neither too early nor too late. That of Ahasuerus was made in the third year of his reign, and that of Christ in the third age, the age of grace.
2nd. It must take place in a spacious, and suitable, and secure spot. That of Ahasuerus was made “in the court of the garden of the king’s palace: where were white, green, and blue hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble.” And the preacher shows how that the place of the heavenly banquet excels that of Sushan in spaciousness, suitability, and security.
3rd. There must be great liberality and hilarity of the host. Of Ahasuerus it is said, “The heart of the king was merry with wine, and he commanded—to bring Vashti the queen before the king with the crown royal, to show the people and the princes her beauty: for she was fair to look on.” Christ also shows His liberality and hilarity by making His feast known to all; by the greatness of His preparation; by His inviting many; by His distress at the refusal of those first invited, and His sending into the streets and lanes of the city; by His compelling men to come in from the highways and hedges.
The fourth requisite of a great supper is the abundance and the variety of the dishes. King Ahasuerus gave drink “in vessels of gold (the vessels being diverse one from another), and royal wine in abundance, according to the state of the king.” In like manner has Christ prepared abundance of good things for His marriage supper. And chief among these are the twelve refections of the just, each of which Meffreth comments upon with great beauty. I can but name them.