Part 11

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}

SERMON XIV. WALK WORTHY OF THE LORD, BE FRUITFUL, AND INCREASING.

COL. i. 10.

_That ye might walk worthy of the Lord unto all pleasing_, _being fruitful in every good work_, _and increasing in the know ledge of God_.

ONE of the great objects of St. Paul, in writing his epistles, appears to be considerably overlooked by the christian world at large: it was, to lead those churches and communities, in which the true foundation of Christianity had been laid, to build upon it a corresponding character and life. Certainly, a great portion of the epistles is occupied in the assertion and explanation of christian doctrine; and this, principally, with a view to remove certain errors and prejudices, which the members of some churches had entertained; and upon which they had requested the apostle’s decision. But well knowing how apt the human mind is to rest satisfied with speculative views and persuasions, he never omits to remind his converts, that much more was necessary than the profession of a true faith; that in vain would their opinions be rectified, unless their heart was also changed; that though they had “all faith and all knowledge,” it would “profit them nothing,” unless the graces and virtues of their holy religion were signally manifest in their lives.

There is scarcely an epistle, in which the apostle does not labour, with the most intense desire, with the most full and repeated and peremptory injunctions, to press upon them this momentous consideration: there is not, in the word of God, a more complete digest and code of christian duty, than in the writings of St. Paul; and yet they are, by many, almost exclusively regarded as an exposition of deep and mysterious doctrines; as if this were the sole end and purpose for which they were composed. Well would it have been for the christian world, if as much attention had been paid to the practical, as to the theoretical subjects in these divine oracles: we should not then have witnessed so many disputations, in which charity has been lost sight of, nor so much of the “form of godliness without the power;” so many religious terms and denominations, of which the ignorant have understood little but the name: we should have had less of sect, of party, of invidious distinctions of any kind; and more of vital religion amongst us. But it is now, as it ever was, with fallen and degenerate man; he is fonder of exhibiting the powers of his understanding, of exciting his feelings, and of displaying the pride of spiritual knowledge, than of reforming his principles and regulating his conduct: he has therefore directed his view to the mystery of the foundation, and overlooked the directions for raising and completing the superstructure.

Not that the various revelations of doctrine, in the writings of St. Paul, are by any means to be lightly regarded; nor that they do not demand the most reverential attention and profound enquiry: it is of high importance for us to attain a “right judgment in all things:” yet doubtless it would tend more to the edification of Christians in general, if they took greater heed to the rules and precepts of the divine law, to the evidence and fruit of their faith; and to all that neglect them, we would say, “these things ought ye to have done, and not to leave the others undone.”

The passage of scripture, from which we are now discoursing, will exemplify these remarks. St. Paul, in the very opening of his epistle, assures the Colossians, that since the day he heard of their conversion, he did “not cease to pray for them and to desire that they might be filled with the knowledge of the will of God, in all wisdom and spiritual understanding; that they might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.”

1. “That ye might walk worthy of the Lord.” It is scarcely possible for the most cursory observer not to perceive, that the faith of the gospel cannot be truly embraced with indifference; that the christian name is not a mere honorary or professional title, independent of obligations and of consequences. As the Bible is rich in promises, so is it also clear and necessitating, in the conditions upon which those promises are made: as the Redeemer has freely offered unto us the benefits of His cross, so has He as plainly injoined upon us the indispensable duty of “taking up our own cross daily,” and “following the blessed steps of His most holy life;” as He has reconciled us unto the Father, and again adopted us into the blessed family above, so are we required, if we have any part or lot in this matter, to be-have as children, who have recovered the forfeited privileges of their glorious inheritance, and “have their conversation in heaven.” As we have been “bought at so great a price,” we must continue the subjects and the property of the “Lord that bought us.”

No man, whose nature, whose principles, whose affections, whose life, remain unchanged; no man, enthralled by the pleasures and devoted to the pursuits of a thoughtless and corrupt world, can justly consider himself as an actual partaker of the covenanted mercies of God. He may have been admitted by baptism into Christ’s visible church; he may hope to render, at some future day, his baptismal privilege available to salvation; but every page of God’s revealed word would forbid him to regard himself as an accepted “inheritor of the kingdom of heaven,” while his life is palpably at variance with the conditions upon which that inheritance is vouchsafed; while it is contradictory to the laws, and totally inconsistent with the blessings, which the Saviour has proclaimed to mankind. Every man must not only perceive from the gospel, but be assured by his own reason and conscience, that such divine mercies absolutely require and imply some degree of worthiness; some correspondence in his views, his temper, and his conduct.

Worthy indeed, in the fullest sense of the word, of such transcendent love and favour, of life and immortality, of everlasting honour in the presence of the pure and perfect Creator, the degenerate creature can never be; he has sinned; and “the wages of sin is death.” But there is a fitness, which the Christian, by divine help, must attain; a humility and contrition of heart; a sincere belief in God’s mercy through Christ; a grateful sense of God’s undeserved goodness; a desire of recovery from the ruin of his fallen nature; and withal, a true spirit of acquiescence in those means of grace, and that revealed law, ordained to bring the sinner to his Maker; and this conformity, in the character of man, is frequently represented in scripture by the name of _worthiness_: he becomes worthy in this respect, inasmuch as he fulfils the conditions of the gospel covenant, and is thereby rendered a fit object of God’s free mercy: without this character he would be unworthy, inasmuch as he would shew himself unmoved by the marvellous loving-kindness of his Saviour; would shew, that he had no real value for the blessings, which the gospel places within his reach; no regard for the revelation and ordinances of God. It is an observation as true as it is common, that the holy gospel designs not to save us _in_ our sins, but _from_ them; we must therefore be made willing and desirous and careful, to subdue the prevalence of sin, or we cannot attain unto salvation; and if the dominion of evil be subdued, there will grow up, in our hearts and lives, the manifold fruits of righteousness.

Such was the worthiness, which the apostle prayed and laboured to produce in the early disciples; and if, without this, we are hoping to be accepted of the Lord, “we are deceiving ourselves, and the truth is not in us.” The meetness indeed, of which we are speaking, is not exclusively our own; it must “be wrought in us of God;” still it is to be sought by prayer, and improved with diligence: “We are not sufficient of ourselves to think any thing, as of ourselves; but our sufficiency is of God;” {260} yet God will not fail to supply us with the means, if we pray for them and use them faithfully.

To this statement I request your especial attention; because there are professing Christians, who take an improper view of this important matter. Conscious of their own unworthiness in point of _merit_, they are apt to overlook that worthy _fitness_, of heart and character and life, which is necessary for every sincere follower, of Christ. The proclamations of their own undeservings, and their Saviour’s free love, are sometimes so loud and frequent, as to lower in their minds the sense of moral and spiritual obligation, as to make them relax in their duly to God and man; as if they were privileged to offend, because they extolled the Saviour, and debased themselves. This is a vain and a fanatical spirit: Christ alone is worthy to save; but we must endeavour, by His sanctifying aid, in all things to be made more and more worthy of the exceeding “riches of His grace.”

2. And, in order to encourage us in the goodly work, the Almighty, whose happiness is infinite and incapable of increase, graciously represents Himself as _pleased_, even with our imperfect services: “That ye might walk worthy of the Lord unto all pleasing.” “Though the heavens are not pure in His sight,” yet does He condescend to “visit man” with His favour, and “to regard the son of man,” who serveth Him, with an approving eye: He is pleased, because it is the fruit of the sinner’s reconciliation, by the death and sufferings of His beloved Son: for His sake, even the feeble struggles of the Christian, in the way of duty, if they be resolute and determined, are an acceptable service; even the spark of goodness, if it glow with sincerity in the bosom, is honoured and rewarded.

This is an animating consideration: we observe the effect naturally produced in the mind of man, even by the approbation of a fellow-creature, whom he regards as his superior; what holy satisfaction then, and complacency and delight, may we not derive from the persuasion, that our humble services are favourably viewed by the all-wise and almighty God, who recompenses every one according to his work: if God be pleased, whose displeasure shall we fear? If “God be for us, who shall be against us?” And O, that we may never forget, that it is one of the great purposes of the gospel, to render us, infirm and imperfect as we are, pleasing unto Him, through the merits and intercession of our Redeemer; by “walking worthy of the vocation wherewith we are called.” {262}