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In this manner was the wedding furnished with guests. . “ And when the king came in to see the guests, he saw there a man which had not on a wedding garment; and he said 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: for many. are called, but few are chosen.”

In order to understand this part of the parable, it must be observed, that among the ancients, especially in the east, every one that came to a marriage feast was expected to appear in a handsome and elegant dress, which was called the WEDDING GARMENT. This was frequentlya white robe; and where the guest was a stranger, or was not able to provide such a robe, it was usual for the master of the feast to furnish him with one ; and if he

the entertainment was of high rank and great opulence, he sometimes provided marriage robes for the whole assembly. To this custom we hava allusions in Homer, and ". K 4

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LECTURE TXVIII. other classic writers* and there arerísomne Iraces of it in the entertaininents oficthe

Turkish court at this very day. It must be remarked also, that it was in a very high degree indecorous and offensive to good man. bers, to intrude into the festivity without thris garment; hence the indignation of the king agairist the bold intruder who dared to appear at the marriage feast without the nuptiab igats menthe. He was cast into outer durkness, he was driven away from the blaze and spleit dor of the gay apartments within, to the dark ness and gloom of the street, where he was Jeft to unavailing grief and remorse for the offence he had committed, and the enjoy ments he had lost. uitvt:0!it360Suit 1911 43). This man was meant to be the représen tative of those presumiptuous persons who'ineruele themselves into the Christian covenant, and texpect to receive all the privileges and ał the rewarde-annexed to it, without possessing any one of those Christian grades and virtues zi #caves Vint402. Diodo dici Il titi. D:1975} 8769 adt At the entertainment given by the grand vizier to Lord Elgin and his suite, in the palace of the seraglio, pelisses were given to all the guests.

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weh the Gospeh requires from all those who płofess to believe and to embrace jt. Nothing jd more eommon in Scripture than to repre sent the habits and dispositions of the minst those which determine and distinguish the wwbule character, under the figure, of bodily harments and external habits... si Thus Job says of himself, “ I put on righteousness, ang at clothed me; my judgment was as a cloak and a diadem*." And again in Isaiah it is said, “I He hath clothed me with the garments of salvation; he hath covered me with a robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorn eth herself with jewels t." In the same manner we are commanded in the Gospel to put oz. charity, to be clothed with humility, and in the book of Revelation I, the elders are described as sitting before the throne of God clothed in pelite raiment. And in the nineteenth chapter there is a passage, which is a clear and beautifol illustration of that now before uso: " The mart riage of the Lamb is come; and to ber (that is to the church) was granted, that she should be

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* Isaiah Ixi, 19-aalaa

arrayed in fine linen, clean and white ; and this fine linen, we are expressly told, is the righteousness of saints. And he saith unto me, Write, blessed are they which are called to the marriage supper of the Lamb; that is, of Christ the king *.' This is a plain allusion to the parable before us; and most evidently shews, that the man without the wedding garment is every man that is not clothed with the robe of righteousness ; every man that pretends to be a Christian, without possessing the true evangelical temper and disposition of mind, without the virtues of a holy life; every one that expects to be saved by Christ, yet regards not the conditions on which that salvation depends; every profane, every unjust, every dissolute man; every one, in short, that présumes to say, “ Lord, Lord, yet doeth not the will of his Father which is in Heaven t." All these shall be excluded from the marriage feasts from the privileges of the Gospely, and the joys of heaven, and shall be cast into i outer durkeness, there shal! be weeping and gnashing of teeth;{for many, we are told, are called, but few are chosen ; that * Rev. xix. 7, 9, 9, * Matth. vi. 21.

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LECTURE XVIII.

139 is, many are called upon and invited to embrace the Gospel ; but few, comparatively speaking, receive it, or at least conduct themselves in a manner suitable to their high and heavenly calling, so as to be chosen or deemed worthy to inherit the kingdom of heaven.

I have only to observe further on this parable, that although in its primary intention it relates solely to the Jews, yet it has, like many other of our Lord's parables, a secondary reference to persons of every denomination in every age and nation, who, through indolence, prejudice,. vanity, pride, or vice, reject the Christian revelation; or who, professing to "receive it, live in direct opposition to its doctrines and its precepts.

The same future punishment which is denounced against the unbelieving or hypocritical Jews, will be with equal severity inflicted on them.

After Jesus had delivered this parable, the Pharisees perceiving plainly that it was directed against them principally, were highly incensed, and determined to take their revenge, and endeavour to bring him into difficulty and danger by ensnaring questions. $$ Then went the Pharisees and took counsel

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