and works by love. An idle, barren trust in Christ, as having done all for us, is only a part of the wedding garment. And, on the other hand, a selfrighteous confidence in a sober, moral life, is a dif ferent robe from that which God has commanded us to wear. Scripture teaches us, that "we are justified freely by grace, through the redemption that is in Christ Jesus." "No man cometh unto the Father but by him." And Scripture no less clearly shows, that true faith in Christ "puts off the old man, which is corrupt according to the deceitful lusts; and puts on the new man, which after God is created in righteousness and true holiness.” So that "not every one that saith unto him, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of his Father which is in heaven.”

In reply, therefore, to the great question, what is the wedding garment,-holiness must be combined with faith, to weave the perfect robe. To the kingdom of God here on earth, faith is the title of admission. The sinner who repents and turns to God, has need but to plead the blood shed for the remission of sin, and is "accepted in the Beloved." But the faith which is admitted into the kingdom of God in heaven, must have been "proved by works;" must have "brought forth fruit unto holiness." No man will sit down at the heavenly feast, except as a disciple of Christ Jesus. No one will be allowed as a disciple of Christ Jesus, who has not "purified himself, even as he is pure." To the self-righteous, and to the unrighteous, the question will equally apply, Friend, how camest thou in hither, not having Rom. iii. 24. John xiv. 6. Eph. iv. 22-24. 4 Matt. vii. 21.

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a wedding garment? The one has not "washed his robes, and made them white in the blood of the Lamb." The other has forgotten, that "without holiness no man shall see the Lord."

13. 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.

14. For many are called, but few are chosen.

The silence of the rejected guest is no less worthy of remark, than the rest of this important parable. It is entirely different from the conduct which we find in this world. Here, men have always something to say in their defence. The antinomian pleads, that "he that hath the Son hath life." The self-righteous plead, that every man shall be rewarded according to his works. The poor plead their ignorance, their temptations, their evil companions, their difficult circumstances. Others plead their worldly concerns, their business, their families. And others defend themselves, on the ground of their passions and their natural corruption. In some of these ways, all extenuate their own case, and put off repentance; yet hope to be accepted at the last.

But we learn here, that no such excuse will avail before God. The man without the wedding garment had not a word to allege. He was speechless. The only plea which could possibly have been urged, that he could not procure the wedding garment, is precluded by the merciful freeness of the gospel offer, "Him that cometh unto me, I will in no wise cast out.” 66 My grace is suffici

ent for thee."

"Believe in the Lord Jesus Christ for the remission of sin, and ye shall receive the gift of the Holy Ghost."

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The royal master of a feast, in ancient times, was wont to prepare apparel in which he clothed his guests according to the occasion. And so Christ offers to purify as well as to pardon: whom he justifies, them he also sanctifies, and prepares for the kingdom which he has purchased for them.

Let us then endeavour to realize to our minds the time, when this, which is described in the parable, shall happen to ourselves. Distance obscures the prospect present things interfere to hide it. Let faith remove these barriers; for "faith is the evidence of things not seen :" let faith set before you the day when we shall "all appear before the judg ment-seat of God:" when "the king shall come in to see the guests assembled, among whom we our selves shall have a place; and he will at once perceive who bear, and who do not bear, the wedding garment. There are none who will be admitted without it; and there are none, who may not ac quire it. Many are called, but few chosen: but none who are called, may not also be chosen, if they will.

Blessed are they, whom the Lord, when he com eth, shall find clothed in "that righteousness which is by faith of Jesus Christ unto all, and upon all them that believe." They shall sit down with him in that presence, where is "fulness of joy, and pleasures for evermore."

* A custom similar to that which is practised by us at funerals.

LECTURE LIV.

TRIBUTE DUE TO GOD.-THE RESURRECTION

OF THE DEAD.

MATT. xxii. 15—33.

15. Then went the Pharisees, and took counsel how they Mark xii. might entangle him in his talk.

13-27. Luke xx.

16. And they sent out unto him their disciples with the 20—38. Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.

17. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Casar, or not? 1

18. But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?

19. Shew me the tribute-money. And they brought unto him a penny.

20. And he said unto them, Whose is this image and superscription?

21. They say unto him, Casar's. Then said he unto them, Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's.

22. When they had heard these words, they marvelled, and left him, and went their way.

As the coin of a country is always issued by those who have the government of the country, the currency of coin bearing the image and superscription of a king, is presumptive proof that such

1 This was a disputed question among the Jews at that day. The Herodians were the party who maintained that it was lawful.

king has authority in the land. No answer therefore could be more complete and satisfactory. Render unto Cæsar the things which are Caesar's. And the inference is exact which follows, Render unto God the things which are God's. If an earthly king has a claim to tribute, how much more is it due to the King of kings and Lord of lords? He has clearly written his name upon the world. If we look around us, and see what has been prepared for the use and comfort of man: how "the moon is ap pointed for certain seasons, and the sun knoweth his going down:" how "the foundation of the earth is so laid, that it never should move at any time;" how "the waters have their set bounds, which they shall not pass:" there is surely little need to ask, Whose is the image and superscrip tion? The goodness and the power and the wisdom of God are visibly inscribed upon the whole. Yet how little have the things which are God's been rendered unto God? Men, "when they knew God, have glorified him not as God, neither been thankful." They "have worshipped and served the creature more than the Creator."2

If instead of looking around us, we look within us, and consider the faculties with which man is endowed having an understanding to know the wisdom of God, and a heart to feel his goodness: capable of the highest spiritual affections, capable of acting on the noblest motives, and of looking forward to immortal glory: we may again say, Whose is this image and superscription? Is it not "the image of God" in which man was created?

2 Rom. i. 21--25.