SERMON XIII. THE WEDDING GARMENT.

Matt. xxii. 2.

The kingdom of heaven is like unto certain king which made a marriage for his son.

It is my intention, in this discourse, to explain the several particulars of the parable before us; which may be regarded, in the first place, as descriptive of the dispensation of the gospel to the people of Israel and the world at large; and, in the second place, as instructing us in that peculiar fitness necessary to all, who shall be admitted to enjoy the privileges and happiness of the kingdom of God.

The state of the gospel, our Saviour informs us, may be compared to the conduct of a king at the marriage of his son; or rather, as the meaning is, at the marriage feast which he gave on that occasion: the circumstances which might, in that case, be supposed to occur, aptly represent a variety of particulars belonging to the gospel dispensation.

Before, however, we enter upon the parable, it may be remarked, that spiritual blessings are frequently set forth in the holy scriptures, under allusions to feasting and refreshment. Thus Solomon of old: “Wisdom hath builded her house, she hath hewn out her seven pillars: she hath killed her beasts; she hath mingled her wine; she hath also furnished her table. Come, eat of my bread, and drink of the wine which I have mingled. Forsake the foolish, and live; and go in the way of understanding.” [231] And thus the prophet Isaiah, in describing the state of the gospel: “In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.” [232a] And thus our blessed Lord Himself: “I appoint unto you a kingdom, as My Father hath appointed unto Me, that ye may eat and drink at My table in My kingdom.” [232b]

1. Let us now proceed with the parable: “He sent forth his servants to call them that were bidden to the wedding (feast); and they would not come.” This probably alludes to the first period of the promulgation of the gospel; under the preaching of John the Baptist and of the earliest disciples; the former endeavouring to prepare the hearts of men for the kingdom and coming of Christ; and the latter proclaiming His glorious arrival, preaching the truth of His gospel, and confirming the word by a display of miraculous power. But the Jews had been a carnal people, “holding the truth in unrighteousness;” and they refused to give ear to those holy instructions, which called upon them to “lay the axe to the root of all sin,” and to “bring forth fruits meet for repentance.” [233a] This it was that prevented them, not only from a cordial acceptance of the gospel, but even from a fair examination and inquiry; they would not listen to such doctrine; their heart was decided against it: to this it was owing, these carnal habits and views, that when their Messiah came, they were not ready to receive Him in the way which He required. Ready enough were they to admit Him in their own way; agreeably to their own notions and desires, as an earthly conqueror, as the dispenser of temporal blessings and rewards; but not as the abolisher of sin; not as a preacher of righteousness; not as a herald, announcing to them the necessity of holiness in this world, and the inheritance of glory in the world to come. Not all His amazing miracles, not all His fulfilment of their own prophecies, not all the power of His word, could convince their understandings; because they had “an evil heart of unbelief:” [233b] and therefore, notwithstanding His awful warnings, His earnest and affectionate invitations, “they would not come” unto Him, that they might find rest unto their souls.

Here we behold, as in a glass, the real ground of every rejection of the Saviour in every age; it is not because men deny His excellency, or His power, or His mercy, or the greatness of His kingdom: it is because they “love this present evil world,” and the “god of this world hath blinded their minds,” [234a] through the deceitfulness of sin. Even though eternal salvation is offered them, and they do not disbelieve it; still, awful to think! the Saviour is rejected for perishable interests and sensual indulgences. “He feedeth on ashes; a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, is there not a lie in my right hand?” [234b] Men walk on in darkness because they love it; and they “love darkness rather than light, because their deeds are evil.” [234c]

2. But the Jews were not yet cast off, without further admonition and entreaty. “Again He sent forth other servants, saying, tell them who are bidden, behold I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready; come unto the marriage” feast. But “they made light of it,” and offered a variety of groundless excuses. This may chiefly refer to the fuller manifestation of the gospel, after the resurrection and ascension of our blessed Lord; for the parable, as we shall more clearly perceive in the sequel, is partly of a prophetic nature; and intended to represent to the Jews their persevering spirit of obstinacy, and the punishment which would ensue; that some of them at least, when the fulness of the time should come, might be struck with the force of this predictive representation, and be converted to the “truth as it is in Jesus.”

Every thing requisite for the sumptuous feast was liberally provided: in the days of the apostles, abundant indeed was the confirmation of the truth and doctrines of the gospel; bright the manifestation of heavenly glory, that was shed abroad upon it. Then were strikingly fulfilled the words of their prophet Joel; “I will pour out My Spirit upon all flesh—also upon the servants and the handmaids in those days will I pour out My Spirit.” [236] Accordingly the gifts of the Holy Ghost—were openly poured forth, and mighty were the deeds done and the words spoken by His servants, under the operation of His marvellous power: the old dispensation was fully brought to bear upon the new: it was shewn how the character of Jesus corresponded, in His birth and life and death and resurrection and ascension, as well as in His offices of Priest and Mediator and King, with various prophecies and types exhibited in the ancient scriptures. The benefits and blessings of the christian dispensation were more particularly and largely set forth: the feast was fully displayed before them, in all its rich and magnificent abundance. Many were then induced to enter into the guest chamber, and partake of the heavenly repast; but many more, the Jewish nation at large, made light of it, and went their way. And not only so: not only was the invitation unheeded and despised; but the remnant, that is, some who were not content with disobeying the call, “took his servants, and entreated them spitefully and slew them;” persecuted the disciples even unto death.

3. We now come to a part of the parable, which must of necessity receive a prophetic interpretation: “When the King heard thereof, he was wroth, and he sent forth his armies and destroyed those murderers, and burnt up their city.” This plainly points out the Roman armies ravaging Judea, destroying Jerusalem, and putting the inhabitants to the sword; an event, which did not take place till many years after. Neither, in truth, is there mention made, in the gospel history, of the Jews having slain any of the disciples, whilst their Lord was with them. They were murderers of the Son of God, and of many of His apostles and disciples after Him; thus “filling up the measure of their iniquity,” and drawing down upon themselves, and their nation at large, the most tremendous visitation of divine wrath, ever inflicted in this world upon a rebellious people.

4. We are next carried forward to another period in the gospel dispensation; a period in which we ourselves are deeply and peculiarly interested; from which we date all the spiritual mercies and advantages, all “the means of grace and hopes of glory,” which have been vouchsafed to our souls. “Then saith the king to his servants, the wedding (the wedding feast) is ready, but they which were bidden were not worthy.” The Israelites who were honoured, as the people of God, with the first invitation and call to the gospel, shewed themselves unworthy of it, by their ungrateful and obstinate rejection. “Go ye therefore into the highways, and as many as ye shall find, bid to the marriage” feast: go ye, as we may interpret the words of our Lord, go ye, My ministers and messengers, into the world at large, and carry My invitation to the Gentiles; to as many as ye shall find; and proclaim to them that My table is spread for all: since the people, who were first bidden, have “not heard when I spake, nor answered, when I called,” the “kingdom of heaven is now thrown open to all believers,” so that “whosoever shall call upon the name of the Lord shall be saved:” My kingdom shall no longer be confined to one peculiar race; the time is come, when the blessedness of it shall be diffused abroad as “the waters cover the sea:” I am ready to “make a covenant with all flesh”—a covenant of peace—of benefits and mercies, such as their “eyes have never seen, nor ears heard;” the universal banquet is spread; bid them all to come. “So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding (table) was furnished with guests:” for it was not unusual, we must observe, in those countries, for men of the highest rank and distinction to admit to their tables, on remarkable occasions, persons of the lowest condition.

And this part of the parable also was representative of a future period; for though Christ had received homage from some in the Gentile world, and had signified His favour to others as well as the Jews, it could not be said, that the blessings of His gospel were at that time distinctly offered to the world at large. By St. Peter, in the first instance, in the case of Cornelius, and afterwards more fully by St. Paul, the Apostle of the Gentiles, were the good tidings universally announced and spread. This accords with the invitation in the parable, where we find that no exceptions were to be made: the “servants gathered together all, both bad and good;” thus, to men of all characters and descriptions the gospel was indiscriminately preached: the best greatly needed it; and even to the worst the door of grace and repentance was opened.

Doubtless, there are vast differences in the characters of unregenerate men, of the very heathen “who know not God.” Some will use, more faithfully than others, the feebler light of natural religion; and thus arrive at a higher state of moral rectitude and respectability. But whatever comparative excellence any one may attain, in such a state, he is at best a polluted sinner: fallen from the favour and family of God; without the power to rise and return; the inheritor of sin and death, without the means of salvation. God must be reconciled, and the gate of mercy thrown open; or the sinner must perish. And it is for the offended God alone, to appoint the means of reconciliation; and proclaim the conditions of pardon and mercy. Jesus Christ, the eternal Son of God, is the only means of deliverance; by His incarnation and sacrifice has atonement been made for man; “there is no other name under heaven given among men, whereby we must be saved;” [242a] “other foundation can no man lay.” [242b] The moralist must lay aside his vain pretensions, and humble himself at the foot of the cross; must come to the Saviour and learn of Him; come and be “baptised for the remission of sins;” come, that his character may be essentially changed by the Spirit and the word of God; that he may have new desires, new affections, new principles, new prospects: and many of “the children of this world,” amiable in their disposition and reputable in their conduct, deceive themselves in this matter; perceive not their need of a Saviour, “trusting in themselves that they are righteous;” good in their own eyes, good in the estimation of their neighbours, they undervalue and neglect the gospel; and therefore still continue “dead in trespasses and sins.”

But the bad as well as the good were gathered together; not only to those, whose conduct had been honourable among men, and whose characters were fair; but to notorious delinquent, yea, even to the worst of sinners, the door of the guest-chamber is open; all are invited; all, if they will comply with the conditions and rules of the feast, shall be fed; publicans and sinners, extortioners and unjust, disobedient and reprobate, all are the objects of the Saviour’s mercy; “Come unto me, all ye that are weary and heavy laden, and I will give you rest.” The invitation is free and universal; none who rightly seek admission, shall be excluded. This exactly agrees with the language of the evangelical prophet: “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat.” “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon.” [243a] “The fountain is opened for sin and for cleanness;” [243b] “wash you, make you clean;” laden as ye are with iniquity come but to your Saviour, in sincerity and truth, with a contrite and repentant heart; come, as He has invited you; look to the all-sufficiency of His sacrifice; believe in Him for justification and life; be ready to learn of His example and to receive His spirit and His law into your heart, and you shall be admitted to His holy banquet, and be made welcome at His table; you shall find comfort in the presence of your Lord, and in them “that sit at meat with you.”

5. We are now led to the last and most striking part of this parable: the king came in to see the guests; to see whether they conducted themselves worthily of his entertainment, and appeared in the dress which he had provided, for such as were unable to furnish themselves. And thus, with regard to the heavenly feast, the guests are strictly and constantly accountable for their behaviour. Our blessed Lord watches the demeanour of all who profess to accept His invitation in the gospel; observes, how every one, who is “admitted into the fellowship of His religion,” fulfils the conditions required of him. Nor is it the external demeanour alone, which engages His notice and inspection; He sees through the innermost windings of every heart, and will infallibly “judge righteous judgment.” No violation of His will, in thought, or word, or deed; no insincerity or deceitful appearance can possibly remain undetected.

“When the king came in—he saw there a man who had not on a wedding garment. And he said unto him, friend, how earnest thou in hither, not having a wedding garment?” The man could not pretend to offer an excuse: he knew the rules of the feast, and had wantonly neglected them; he was, like many other ungrateful people, regaling himself upon a benefactor’s bounty, but shewed him no respect or regard: being therefore self-condemned, “he was speechless.” Thus will it be with every negligent and disobedient Christian, when the Lord comes to make enquiry into his character: to justify himself, he will feel to be impossible; thoroughly has he known his Lord’s will, and full often has his conscience reproved him for not performing it: there will be nothing left for him, but unavailing sorrow and speechless remorse.

“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.” Cast him, from the lighted chamber, to the darkness of the night without, where he shall bitterly regret the pleasures he has so foolishly lost. Sad emblem of that state, whose sadness can be known, here upon earth, only by emblematical representation, only by such figures as “outer darkness,” as the “worm that never dies,” and “the fire that never shall be quenched;” a darkness of mind, in the utter regions of despair, without a ray from heaven to cheer it; the worm of anguish preying upon the soul; and a fire burning, whether without or within, or both; raging yet not consuming. God grant, that we may hear only of this wretched state “by, the hearing of the ear;” that our eyes may never behold it; that none of us may be consigned to this abode of unredeemed and unredeemable misery: and, that we never may, let us “walk worthy of our vocation;” of the Lord of that heavenly feast, of which we are professing to partake. Put on, my brethren, the wedding garment of the gospel; put it on, or intrude not into the presence-chamber of your Lord; dread the doom of the hypocrite and the despiser; pretend not to partake of the heavenly feast, to expect any of the blessings of the gospel, unless ye consent and seek to be clothed with the raiment provided by your King; with all those christian graces and virtues, which He will enable you to obtain.

If indeed it depended upon ourselves, “miserable and poor and naked” as we are, to provide a suitable covering; if the sinner were required to produce, from his own store, the raiment of holiness and righteousness, and thus make himself acceptable to his Saviour and his God; then would he have much reason to urge for his unworthiness and deficiency: for he has no means of making any such provision; he has not “wherewith he shall come before the Lord:” his heart is corrupt; his character is unholy; and he has no power to change them. But the provision does not depend upon ourselves; what the Lord commands us to be clothed with, He has mercifully prepared: He gives His Holy Spirit, to change the heart and reform the character; to enable us to “put off the old man with the deceitful lusts, and to put on the new man, which after God is created in righteousness and true holiness.” This spiritual clothing the Lord offers to all His followers; and woe be to those, who refuse or slight it: for this is a contempt of His divine mercy; a defiance of His authority and command: the expectation of His favour, on such terms, is adding insult to presumption. If we do make a profession of belonging to Him, let us not thus foolishly cast away our hope; let us not deceive ourselves by imagining, that we can possibly maintain a title to the privileges and blessings of the gospel, whilst we are living in the neglect of those ordinances and laws, which the Lord has graciously appointed as the means of our acceptance with Him. They who neglect the means, will assuredly lose the end; will be numbered among the despisers of their Saviour’s mercy.

And in order to keep alive in our minds that deep concern, which so momentous a subject demands, frequently let us be meditating upon that awful hour, when the King shall come in to visit and inspect His guests: His eye shall be upon every one, and every one’s eye upon Him; imagine yourself then in the guest-chamber without a wedding garment; ready and desirous to sink into the earth; but there will be nothing to cover your guilt and shame: though you have entered in with the other guests, and taken your station at the feast, you will be called out from among them, and everlastingly separated from the goodly company. A garment you would then, no doubt, most willingly accept; but it will be too late; it should have been accepted when offered; the season of grace will be past; the time for judgment will be come.

My brethren, you have professedly accepted the invitation of your Lord; you have entered into the guest-chamber; and if you be not already clothed with the spiritual apparel, provided by His grace and mercy, delay not an instant to apply for it: the King may come sooner than you expect; I pray that He come not, before you are ready to meet Him. And where is this garment to be found? Seek His Holy Spirit; search His Holy word: you will then not fail to find it, and He will dispose you to put it on. Repent and believe; love and obey: “cease to do evil, learn to do well;” thus “adorn the doctrine of God your Saviour in all things.” And then you will finally be admitted to the heavenly feast; to the marriage supper of the Lamb; to the company of angels; in the courts of uncreated light—“for the glory of God doth lighten them, and the Lamb is the light thereof;” [251a] “In whose presence is fulness of joy, and at whose right hand there are pleasures for evermore.” [251b]