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They must present the same truths in various shapes, if by any means they may win the souls of their hearers

Nor 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


And repeated the same offensive truths in the parable before us

We shall confine our attention to its two leading fea. tures 1. The glorious representation here given of the gospel

Some of the parables are simple-This is rather complex

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

St. Paul intimates that there is a strict analogy between the relation of a man to his wife, and of Christ to his church

The 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 protector

We have communion with him in all which he himself possessed

Through him we become children of his heavenly Father

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And joint-heirs, together with himself, of an eternal inheritancef- ..

The present time indeed is only the season of our espousals

The consummation of the nuptials is reserved for a future periodh

But the engagement made shall never be dissolvedi]

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 before usk

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

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 us

There are “ exceeding great and precious promises” ex. tending 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

Bui 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

Rom viii. 17. i Hos. ii. 19, 20. i Matt xii. 31. P 2 Pet. i. 4.

8. Jesi ii. 2. 2. Cor. xi. 2. Rev. xix. 7. k Heb. v. 14.

1 Pet. ii. 2. Isai. xlviii. 18.

o Isai. xli. 17, 18. 9 Rev. vii. 16, 17. Comp. Esth. I. 3, 4.

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 face

And to urge men to accept his proffered mèrcies • But the world persecuted them even unto death

This enmity indeed is at present kept within bounds by human 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 excuse 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 nation

But far more dreadful will be their punishment in the last day

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

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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 happi. ness 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 monarch

But 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
Let us affect an union with the Lamb of God himself
And 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 uncertain, or, if they might be neglected with impunity, we might account for their supinenessana '

But there is no room for any surmises of this kind i

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

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

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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 hi-ther, 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 avoided

The 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 adviit 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 hear hypocrites from others

And will deal with men according to their real characters

This being intimated in the text, we shall consider: 1. What we are to understand by the wedding-garment

The wedding-feast is intended to represent the bles. sings of the gospel

The garment suited to the occasion must therefore ima 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

! ! 'iiij . Every believer has this righteousness both given to him, and put upon hima ' . "Woji; pp.!

St. Paul abhorred the thought of depending on any otherb - Nor will any other avail us for our justification before Gode

Hence we are exhorted to " put on the Lord Jesus Christ”d

. And described as being clothed with him as with a garmente

The possession of this garment founds our title to heavenAnd is a source of unspeakable joy to the believing soul · Every one that wears it may well exult with the church of old-] , . . , .' :. . But we must doubtless understand it also as signifying our own inherent righteousness ibi...?

a Rom. ii. 22.
d Rom. xiii. 14.
& Isai. Ixi. 10.

b Phil. iii. 9.
e Gal. iii. 26, 27.

c Rom. v. 18, 19.
f Rev. vii. 14, 15.

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