SERMON XVIII.

THE WEDDING GARMENT.

Matt. xxii. 11, 12.

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.

THOUGH the parables of our blessed Lord were accommodated to the state of the church then present, they were so wisely framed, as to be justly applicable, and generally useful to mankind in every age. And such especially, is the one from which this text is taken. In the fourteenth chapter of St. Luke, we learn that Christ had, on a previous occasion, spoken a parable of a certain man, who "made a great supper and bade many." In this twentysecond of Matthew, it appears that he repeated the parable with some variation and additional circumstances. It is here a marriage feast which a certain king made for his son. In both parables, the servants were sent, with great kindness and affection,

to call those favoured persons who had been previously bidden; and in both they unthankfully refused to come.

It is proposed in this discourse, to offer a practical comment on some parts of this parable, and chiefly on those circumstances which distinguish it from that in St. Luke's gospel. Every part of both, abounds with useful instruction, and merits our awakened attention and concern. The merciful goodness of God, as also his righteous retribution, are here set forth in a striking view. When they who had been invited sent back their first refusal, "again the king sent forth other servants, saying, tell them which are bidden, behold I have prepared my dinner, my oxen and my fatlings are killed, and all things are ready; come unto the marriage." The mercies of God, and his word preached, are a savour of life, or of death; and if they do not lead men to repentance, harden them in sin. The latter effect is symbolized in those bidden guests. "They made light" of the king's friendship and the honour done them; and "went their ways, one to his farm, another to his merchandise." And others, still more abandoned and ungrateful, "took his servants and entreated them spitefully, and slew them." But we are here taught also, that the Lord is mighty, not only to forgive, but to pour out indignation; them who will not be reclaimed by his goodness, his vengeance will in the end destroy. "When the king heard of" this insufferable outrage, he sent forth his armies and destroyed those murderers, and burnt up their city." Thus clearly did our Saviour forewarn the Jews of the impending judgments of the Almighty which

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would soon follow upon their city and nation, in consequence of their hardness and accumulated transgression. Often would he have gathered their children with a parent's affection, but they would not; they killed the prophets, and stoned those who were sent unto them; they crucified their Saviour, and put his apostles to death. Behold in consequence, their house left unto them desolate.

But let us look to ourselves, to whom also the parable has a just application. By the kingdom of heaven," is meant the preaching of the Saviour's gospel and the state of his religion. He compares it to a marriage feast which a king made for his son; and most apt is the comparison. The religion of Christ is a feast, as containing the most excellent food or refreshment for the soul. It has the purest sustenance, the richest viands, even the bread of eternal life. Whosoever drinks at this feast shall never thrist. The king who has so bountifully provided for his needy creatures this rich repast, is no other than God, the Sovereign Arbiter of the universe, and the Father of our Lord Jesus Christ. His Son is the Lord our Redeemer. The spiritual union of believers with him is in the scriptures often and aptly compared to espousals. And accordingly this feast is called a marriage, comprising, in a word, the substance of a volume on the subject of our redemption. Christ, as a bridegroom, loves and protects his people: they are made one with him, and all that he has is theirs. As a bride the church takes his name; is united with him in the indissoluble bonds of interest and duty and affection; and she does him reverence, calling him Lord."

When they, who were first invited, by their ungrateful refusal, proved themselves unworthy, the king would not that his provisions should be lost; he sent his servants to call others: "Go ye, therefore, into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all, as many as they found, both bad and good; and the wedding was furnished with guests." Salvation in Jesus Christ is of God's free mercy, and the doors of the church, and the means of grace, are opened and offered to all; "whoever will, let him come." Our blessed Lord, in giving us commission to proclaim his word, bids us to be liberal of his bounty: "Preach the gospel to every creature:" "Freely have you received; freely give." To God alone does it appertain to search the heart and to know with what intent men profess religion. His ministers, must open the doors of his visible sanctuary to those who knock; and all who appear to be sincerely desirous of entering God's kingdom, we must receive; and sometimes of course it may happen that we give admission as did the servants in the parable, to the bad with the good. Though it is much to be desired, we cannot reasonably hope, that every one who partakes of the sacraments of Christ, will possess the inward graces necessary to a true Christian. The enemy will sow tares among the wheat, which cannot separated till the great harvest at the end of the world.

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But though "sentence against an evil work is not executed speedily," let it never be forgotten that there is an omniscient eye, "unto whom all hearts are open, and from whom no secrets are hid." The Lord

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"knows what is in man," and the time is fast approaching when he shall gather out of his kingdom all things which offend, and them who do iniquity." Accordingly it is further stated in this parable, that "when the king came in to see the guests, he saw there a man who had not on a wedding-garment." Through affectation of singularity, or a pride in his own dress, or more probably, through carelessness and disrespect, he was not clad as decency and the rules of the feast required. The servants, it may be, had not noticed this dishonour; but a master's eye is not to be thus easily deceived. He demands the reason of this unsuitable appearance: "Friend, how camest thou in hither, not having a wedding-garment? And he was speechless."

The wedding-garment, spiritually applied, is a Christian spirit; repentance and faith; sincerity and truth. Not every one who saith to Jesus, Lord, Lord, shall enter into the glorified state of his kingdom. It will not avail us to the attainment of life immortal, that we have eaten and drunk in his presence, and have participated in the privileges of his saints on earth, except our hearts are renewed by faith, and our lives conformed to his will. They who come to him unworthily, and from evil motives or want of consideration, are cast out and numbered with those who come not at all.

It will be natural here and not unprofitable, to inquire how these guests obtained their wedding-garments. They are represented as poor people and destitute, found in the highways and persuaded to come in to the feast. Could it reasonably be expected, or wasit indeed possible, that all or any of them should furnish themselves with suitable raiment? Can those