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the sinner he is represented as looking at him through Christ, and so seeing Christ and not the sinner, as the apostle describes it in the 3rd chap. of Galatians, "as many of you as have been baptized into Christ, have put on Christ." These are the garments of justification in which the sinner in all his guiltiness without, in looking for change of mind, or heart, or any such thing, is just in the midst of his sins to look up to Heaven and to believe that he who is there now, at the right hand of God, is he who hung upon the cross for his sins; that he whom God has accepted in that blessed Son of God and son of man, who is pleading there, is accepted through the atoning blood of that cross. The guilty sin-defiled soul for whom he shed his blood, is he who is to trust in him as him that justifieth the ungodly; counting faith in that Son of God in the place of righteousness.

But there is another garment in which men, who have already been baptized, are said to put on the Lord Jesus Christ, as you will find in the closing verse of St. Paul's Epistle to the Romans, c. 13, "Put ye on the Lord Jesus Christ and make not provision for the flesh to fulfil the lusts thereof." And here it is not Christ imputed but Christ imparted; that is not the glorious robe of Christ's merits counted as our merits, but the glorious robe of Christ's sanctifying grace imparted to Christ's people, so that they shine in the loveliness of his imparted beauty, and in the spotlessness of his imparted holiness, standing perfect and complete in the presence of the allsearching Creator, and seeing there in beauty their vile bodies made like unto the Saviour's glorious body; their vile souls made like unto the Saviour's glorious soul ; body, soul, and spirit, without spot or wrinkle or any such thing, before the brightness, presence, spotlessness, and faultless holiness of God.

Now it is to teach this latter truth that our Saviour gave this parable of the wedding garment. In examining the parable of the wedding of the king's son, we are to consider it as a prophecy, and as a moral teaching, in which two respects it has a very great diversity of aspect. As a prophecy it refers to times yet future; as a moral teaching it refers to all times. It speaks here of the Kingdom of Heaven being like unto a certain king who made a marriage for his son, and sent forth his servants to invite guests to the wedding. Now, these guests were not the bride; they were guests who feasted with the bridegroom and the bride, but not the bride herself. The first time the message was sent forth they that were invited would not come : again he sent other servants to ask them a second time, but worldly things made them neglectful, some of the servants were shamefully treated and some were slain, but none of those who were invited attended. And then the king is represented as sending forth his armies to destroy those murderers, and to burn up their city. And then sending his servants into the highways and hedges to invite all, as many as they should find, into the marriage, and “so those servants went out into the highways and gathered together all as many as they found in them, both bad and good, and the wedding was furnished with guests."

As a prediction, this parable would set before us Jew and Gentile in the various invitations that were made, and it gives us the same view of the church of Christ, that we have already seen in the parable of the net, the indiscriminate gathering into the Gospel net of Christ. They gathered together as many as they could find both bad and good, so that the wedding was furnished with guests, teaching us that Christ's mercies were



thrown open to the whole world and that not merely was there an invitation made, but no scrutiny before admission into the feast; that they were admitted in without any scrutiny and brought into the privileges of God's house. They were not examined at the door whether they had the wedding garment, but they were allowed to sit down as guests.

It was not the servants but the King who came to search into the character of those who were seated there as his guests; for ever rebuking the folly of those who regard the Christian church as if it were intended of God to be a collection of none but holy persons. It was intended of God to be a great school for the reception of the ignorant,-a great hospital for the reception of the diseased, that they might obtain instruction to remove their ignorance and to take away all the dis

But, as a prediction of the latter times, if we come to consider this parable of the wedding feast, we have not only to consider these guests, but the bride and bridegroom.

The Kingdom of Heaven is like unto a certain King which made a marriage for his son. Now that marriage for the King's son refers to the time of the coming marriage—the coming wedding of the Lord Jesus Christ. While in its moral and spiritual bearings this parable applies to all time, as a prediction it fixes upon one particular point of a time yet future, when a great voice shall be heard from heaven saying, “the marriage of the lamb is come and his wife hath made herself ready.” As a pre diction, it sets before us the thought of a preparation to receive the Lord Jesus Christ in a very peculiar character,—the husband of his glorified church; and it sets before us the thought of those who have departed hence in the Lord, in a very peculiar manner, as the bride of that


blessed son of man returning with him in glory; so that as a prediction, there are three parties in this parable, the bridegroom, the bride, and the guests collected together both bad and good. In the 19th chap. of Revelations we have the bridegroom and the bride very strikingly brought before us when it is said in the 7th verse, “Let us be glad and rejoice, and give honour to him, for the marriage of the lamb is come, and his wife hath made herself ready, and to her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints." We must parallelize this declaration with the 21st chap. and 2nd verse of this same book in order that we may arrive at its real meaning. “* And I John saw the Holy City, the New Jerusalem coming down from God out of heaven prepared as a bride adorned for her husband.” Here then we have a very important and very deep truth brought before us. Where was the bride? With God in Heaven, otherwise she could not be said to come down from God out of Heaven. And how was she occupied there? His wife hath made herself ready. Heaven is no place of idleness; Heaven is no place of stagnation, Heaven is a place of active exercise, of holy preparation, of blessed discipline. of soul, of glorious deepening in brightness even in the divine presence, of most fervent continual, kindling of divine love, in the reception of a deeper impress of the Saviour's image; for it is no small privilege to be in reality the bride of Christ; it is no small attainment to be made meet to be in that holy companionship, and most blessed intimacy with the Lord Jesus Christ which is intended to be implied in this, She is the bride, the lamb's wife. In heaven nothing that defileth can enter, and yet there how many infant souls enter, how many who have not had much discipline here. But let us compare the most disciplined, the most holy heart that can be found on earth, can that heart be said to be trained into all that is involved in the relationship of bride to bridegroom, of wife to husband, of companionship with such a being as the Lord Jesus Christ? Need we wonder, therefore, that in Heaven there is a state of preparation? The Romanist darkens, degrades, and renders impure this blessed truth by pointing, not up to Heaven, but to the pains of purgatory, for some purification in the intermediate state; but the bible glorifies, brightens, and makes clear to us that important truth, that he who is to be for ever with his church, and so have his church for ever with him, must even in Heaven prepare that church for the exercise of all the blessedness which she is to enjoy with him. And it is taken from the time when the first saint was taken up to Heaven down to the time when Christ shall come again to accomplish this great work, “I John saw the Holy City, new Jerusalem, coming down from God, out of Heaven, prepared as a bride adorned for her husband.” Why should we think there was any strange marvel in this ? How can we hope that we should know how to walk with Jesus if we were not trained for it? Capacities we receive here for spiritual enjoyment, capacities for spiritual employment also; but all that training of heart, all that exercise of mind, all that furniture of knowledge, all that discipline of skill that will enable us to be in reality and truth in all the complicated and most blessed intimacy that is implied in the bride and the bridegroom, require ages of heavenly experience, the brightness of heavenly glory and the wisdom of heavenly knowledge to produce in the blessed state prefigured here, “ She came down from

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