ho hope in his mercy and commemorate his death. Herein
they are broadly distinguished from those who made light of the message,
and those who persecuted the messengers; but it is not yet certain
whether they are forgiven and renewed. The profession which they have
made distinguishes them from those Jews who refused the invitation, and
those Gentiles who have not yet heard it; but among those who thus far
comply with the call, another distinction must still be made. That
goodly heap must be tossed up and winnowed yet again, that the chaff may
be driven before the wind, and only the wheat gathered into the
husbandman's garner.

As in the parable, we are not informed what were the shape, size,
colour, or material of the wedding garment, but only that it was
necessary that every guest should wear it; so we do not find here any
specific doctrinal instruction as to the method of redemption and the
decisive characteristics of believers. We learn from the parable that
every sinner must simply comply with God's terms in order that he may be
saved; and elsewhere in Scripture we are fully taught what these terms
are. An abundant answer to the question, "What must I do to be saved?"
is recorded by the Spirit: the only point regarding it which this
parable teaches, is that a sinner must abandon his own method, and fall
in with Christ's. The meaning of the man who sat at the feast without a
wedding garment seems to have been, "I am my own master, and I shall
work my own way to heaven:" the meaning of the men who meekly wore it
was, "We are not our own; we are bought with a price; our
righteousnesses are as filthy rags, but the Lord is our righteousness."

Thus the lesson of the parable concentrates itself at last upon a point;
but that point is the turning-point of life or death to men. Is any one
disposed to complain that it stakes all upon an opinion? It does, and
why not? One man's opinion is that his own righteousness, especially
when he has gotten time to improve it, may be safely presented in the
judgment, and ought to satisfy the judge. Another man counts all his
efforts vile, as lacking the vital element of love, and at God's command
places his trust wholly in Christ his substitute: the first does deepest
dishonour, the second gives highest glory to God. A man's opinion on a
trifling subject, may be of trifling import; but a man's opinion--his
mind on how he may be just with God, is the greatest and most pregnant
fact in cre