only witnesses. To us all may appear the agonies of sorrowing and sinking nature; but if Jesus, who is "the truth" itself, be true to his promise, he will never forsake them who trust in him in their last extremity; his correcting rod and supporting staff alike comfort them; and though they may not depart in open triumph like St. Stephen, a still small voice shall speak peace and joy to their souls.

A a

SERMON XXIV.

THE MARRIAGE FEAST.

TWENTIETH SUNDAY AFTER TRINITY, AND BEFORE THE ADMINISTRATION OF THE LORD'S SUPPER.

66

MATT. xxii. 14.

'Many are called, but few are chosen."

THE word chosen, or elect, has undoubtedly very different meanings in different passages of holy writ. Here the "chosen" are described to be that portion of the "called," whom the king accepts as worthy guests. While in St. John, Jesus says to the apostles, "Have not I chosen you twelve, and one of you is a devil?" The reprobate traitor Judas was then chosen, or elect, in a certain sense. We need not err in the explication of the word, if we attend to the occasions on which it is used. Here the members of Christ's visible church, we who through Baptism and admission into the Congrega

1 Ch. vi. 70.

tion are all dignified with the name of Christians, receive an awful warning not to rest carelessly satisfied with our privileges, and to imagine that the gates of heaven will be opened as easily as the gates of the church on earth. Let us attentively consider the parable, in order that we may correctly apprehend the instruction which it conveys.

That "the kingdom of heaven" means the church of Christ, not as it will hereafter be seen in heaven, pure, holy, perfect, glorious-but as we now view it on earth, debased with evil admixture, and therefore imperfect and dishonoured, is plain from the circumstance, that "both bad and good" are "gathered together." Tares are mixed with the wheat; good and bad fish are gathered in the net of the Gospel.

This fact, that the visible church of Christ is meant, must also fix our interpretation of the two successive missions of the king's servants to summon the guests. They were twice sent to "call them that were bidden," that is, the ancient people of God, the Jewish nation; those who were already members of the visible Jewish church. It follows therefore that neither of these missions can be dated before the time when the promised Messiah was manifested in the flesh. The prophets were sent in old time, not to summon Israel to enter into the church-for all were already members of it—but to awaken to repentance and amendment guests already admitted; to "take away their filthy garments; to cause their iniquity to pass from them, to clothe them with

change of raiment '." We observe accordingly in the Gospel history two remarkable periods of preaching it; the one commencing with John the Baptist, and carried on by our Lord himself, or by his apostles and disciples under his visible superintendence during the days of his flesh. Both John and our Lord baptized with the baptism of repentance; both proclaimed that the kingdom of heaven was at hand, and commanded Israel to purify themselves from their grievous corruptions, in order that they might be fitted to receive it worthily. But Israel refused to hearken; "they would not come." The full manifestation of Gospel grace and truth, however, was reserved for the days when Jesus had compleated his great work of redemption, had ascended on high and received gifts for rebellious man. These he miraculously poured forth; his former ministers were anew commissioned to preach the glad tidings of salvation through a crucified Saviour 2; new powers were granted to them; a mouth and wisdom which could not be gainsayed; and courage and perseverance which no enemies could overcome. They were converted into very different men, and their feeble numbers were reinforced by an additional army of confessors and evangelists, all prepared by the Spirit for prophesying and declaring mysteries hidden hitherto from the beginning of the world. These were "the other servants sent forth to tell

1 Zech. iii. 4.

2 Ps. lxviii. 18. Acts ii. 33.

Eph. iv. 8, 11.

66

that all things were now ready;" and to urge the Jews to "come unto the marriage" with additional earnestness. The great bulk of the nation, we know, either contemptuously rejected the message, or persecuted to the death those who were charged with it. They took his servants and entreated them spitefully and slew them." The Apostles were imprisoned and scourged; James the son of Zebedee was killed with the sword; Peter escaped their rage by a miraculous deliverance; Stephen was stoned; and Paul's life was conspired against by the blood-thirsty multitude. Thus literally did they fulfil our Lord's prediction, and as literally were they visited with a righteous vengeance. God "sent forth his armies, and destroyed those murderers, and burnt up their city." They were indeed God's armies. The Roman emperors imagined that their wonderful conquests were obtained by their own superior valour and discipline. Like the king of Assyria, each of them said, "By the strength of my hand I have done it, and by my wisdom; for I am prudent." It was however but the "boasting of the axe against him that heweth therewith." God in reality" sent these conquerors against an hypocritical nation, and gave them a charge against the people of his wrath, to take the spoil, and to take the prey, and to tread them down like the mire of the streets." This overruling providence of God, who really disposes all events, while he leaves men at liberty to act according to their own free will, is magnificently set forth in Isaiah x. and is here briefly