They must present the same truths in various shapes, if by any means they may win the souls of their hearersNor should they be intimidated even by the most imminent dangers

Jesus had spoken a parable that greatly offended the Pharisees

They even sought to take away his life on account of it

But he still persisted in his benevolent labours for their good

And repeated the same offensive truths in the parable before us

We shall confine our attention to its two leading fea

tures

I. The glorious representation here given of the gospel Some of the parables are simple-This is rather complex

son

1. It compares the gospel to the marriage of a king's

[God is that "certain king, who makes a marriage for his son".

Christ, his only Son is the bridegroom, and the church is his bride

This similitude frequently occurs in the prophetic writingsa

Nor is the use of it uncommon in the New Testament alsob

St. Paul intimates that there is a strict analogy between the relation of a man to his wife, and of Christ to his churchThe gospel is the means of bringing us into that relation to Christ

It commends to us his excellencies, and fills our hearts with love to him—

When we accept his offers, we give up ourselves entirely to him

We engage to love, honour, and obey him with our whole hearts

On the other hand he gives himself to us as our protectorWe have communion with him in all which he himself possessesd

Through him we become children of his heavenly Father

fb Matt. ix. 15.

d John xvii. 22.

e Gal. iii. 26.

a Isai. liv. 5. Jer. iii. 14. c Eph. v. 32.

And joint-heirs, together with himself, of an eternal inheritance

The present time indeed is only the season of our espou

sals

The consummation of the nuptials is reserved for a future periodh

But the engagement made shall never be dissolved-]

2. It compares the gospel to a feast instituted in honour of that marriage

[In this feast" the oxen and fatlings, and all other things are ready"

There is nothing wanting that can conduce to the welfare of any guest

Are we strong and of full age? there is strong meat set be fore usk

Are we weak and only babes in Christ? there is milk proper for us1

Are we hungering after pardon? there is an abundance for allm

Are we thirsting for peace? it flows down there as a river" Are we panting for holiness? the spirit of holiness is there poured out

Whatever be our state, there are provisions suited to usThere are "exceeding great and precious promises" extending to every want

And the banquet, suited to the dignity of the king, will be prolonged to all eternity

This feast is made on occasion of the church's union with Christ

And we, who, collectively, are the bride, are, individually, the guests-]

Such representations might well engage our regard to the gospel

But we shall see reason for nothing but grief, while we consider

II. The reception which the gospel meets with in the world

The invitations of the gospel are sent equally to all [Not a creature in the universe is excepted as unworthy

The more unworthy we feel ourselves to be, the more acceptable guests we shall be accounted by the king

We are even solicited to become the bride of the king's

son

Though we be in the most loathsome condition, he will not despise us

He will adorn and beautify us that we may be fit for his presence

And rejoice over us as a bridegroom over his beloved bride']

But the generality treat these invitations with scorn and indifference

[The prophets and apostles were God's messengers to mankind

They came to declare the goodness of God to our fallen

race

And to urge men to accept his proffered mercies

But the world persecuted them even unto death".

This enmity indeed is at present kept within bounds by hu man laws, and the superintending providence of God

Nevertheless it exists as strongly as ever in the carnal heart— And, when permitted, will rage again with equal fury— Men's hatred of the gospel is not less evidently shewn by their neglect of it

They "make light of it" as though it did not concern them

The concerns of this life are constantly urged as an excusé for their conduct

But the truth is declared in the text, "They will not come"They are so occupied with carnal things that they have no taste for those that are spiritual

And so wedded to this world that they have no desire for an union with Christ-]

In due time however they will meet with the recompence they deserve

[When "the wedding is filled with guests" the doors will be shut

The persecutors of God's messengers will then suffer in their

turny

Dreadful was the vengeance inflicted on the Jewish nationBut far more dreadful will be their punishment in the last day

The contemners of God's mercy also will be excluded from the banquet

r Ezek. xvi. 5, 6, 8. u Ver. 6.

• Ib. 9-14.

Isai. Ixii. 5.

* Ver. 5.

y Ver. 7.

They who would not feast now with him, shall not then so much as taste of his bounties

And they who would not become his bride, shall be treated as his enemies-]

INFER

1. How inconceivably great is the honour and happiness of God's people!

[It would be thought a great matter to be invited to a royal banquet

And still more to be united to the son and heir of a monarchBut how contemptible are such honours when compared with the Christian's!

Let us not rest satisfied with earthly comforts or distinctions

Let our ambition soar to the highest heavens

Let us affect an union with the Lamb of God himselfAnd seek a participation of his blessedness and glory-] 2. How astonishing is the infatuation of the careless world!

[If we offered them carnal enjoyments they would have ears to hear

But they seem wholly insensible to spiritual objects, however great

If the things set before them were either trivial or uncer tain, or, if they might be neglected with impunity, we might account for their supineness

But there is no room for any surmises of this kind

Let us then awake from our slumber, and cry mightily to God

Thus we may even yet realize the figures we have now considered-}

CCLXXII. THE WEDDING GARMENT.

Matt. xxii. 11-13. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he saith unto him, Friend, how camest thou in hither, not having a wedding-garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness: there shall be weeping and gnashing of teeth.

THERE has ever been a diversity of characters in the church of God

This, though much to be lamented, cannot be avoidedThe very zeal which animates the ministers of the gospel, has a tendency to produce this effect

Their charity prompts them to hope well of all who appear in earnest-

And to admit to their communion those who "witness a good confession"—

Thus it was that "the wedding (in the parable) was furnished with guests"

But he who searcheth the hearts will distinguish the hypocrites from others

And will deal with men according to their real cha

racters

This being intimated in the text, we shall consider I. What we are to understand by the wedding-garment The wedding-feast is intended to represent the blessings of the gospel

The garment suited to the occasion must therefore im port a meetness to partake of those blessings

In this view we may perhaps understand the weddinggarment as signifying the righteousness of Christ

[Our blessed Lord wrought out a righteousness by his obedience unto death-bo

Every believer has this righteousness both given to him, and put upon hima...

St. Paul abhorred the thought of depending on any otherb

Nor will any other avail us for our justification before Godc

Hence we are exhorted to "put on the Lord Jesus

Christ'd

And described as being clothed with him as with a gar

mente

The possession of this garment founds our title to heaven' And is a source of unspeakable joy to the believing soulEvery one that wears it may well exult with the church of olds-]

But we must doubtless understand it also as signifying our own inherent righteousness