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all anticipate any such communication. The class of outcasts described in the Parable of the Great Supper is recognizable at all times. They are those who seem to be beyond help and hope — the maimed, the blind, the vagrant, the destitute, the criminal. Such descriptions are self-interpreting. Whoever finds himself in a wretched and abandoned condition is taught here that God invites him to His table. He who cannot discover in his condition one hopeful symptom ; he who is crushed and defeated ; he who has been maimed in the service of sin, and has laid himself down by the hedgeside, to let the busy stream of life run past without noticing him; he who is utterly weary and heart-broken, and knows not how he can ever be restored to virtuous and serviceable living — to him comes God's invitation to the utmost of His bounty. The servants were sent to invite promiscuously every one they found ; bold sinners in the streets, secret and shamefaced sinners in the lanes, proud sinners in the highways, and woebegone sinners by the hedges; wherever they found a man, wherever human life yet stirred the mass of filthy rags, that they were to bring to the feast. Such persons were to be compelled to come in. The servants were not to let them away to dress themselves under promise of coming in an hour. They were to bring them. And if the lame gave as an excuse that they could not go, or if the blind said they would have been glad to go had they been able to find their way, the servant was to become eyes to the blind, and feet to the lame ; he was not to think he had cleared his conscience by giving them the invitation, but was to see them inside the guest-chamber. Such is the freedom and such the urgency of the Gospel of Christ.^
\ One of the greatest of French preachers — Massillon, to wit — has a marvellous sermon entitled, " On the Small Number of the Elect " ; but, in spite of much that is solemn and true in the discourse, I cannot agree with the sentiment implied in its title. Hitherto, indeed, in the world the Church of Christ has been in the minority ; but when the supper of the Lamb shall be celebrated above, it shall not be so. The saved shall vastly, and many times over, outnumber the lost, and the house of God shall be filled. Whether we be saved or lost shall make little difference, so far as the furnishing of heaven with guests is concerned; but it will make an awful difference to us. We shall not be missed, amid the numbers without number that people heaven, but oh, how much we shall miss! God's purpose shall be accomplished, whether we accept the invitation of the gospel or not. If we accept His grace, it shall be accomplished in our salvation ; but if ^ Marcus Dods, The Parables of Our Lord^ ii. 101.
268 MARRIAGE SUPPER OF THE LAMB
we ignore His invitation, it shall be accomplished in our everlast- ing exclusion from the feast. ^
2. To the question, Who will be at the wedding feast? the whole Bible is an answer. Everyone who accepts the invitation. All mankind is invited. The invitation is as wide as the human race. No man will be left out in the darkness because he did not receive an invitation. Many times at wedding feasts in this world there are jealousies and heart-burnings because only a limited number can be invited. But there will not be in all the universe one soul that can say : " I was shut out into the outer darkness because I never received an invitation to attend the marriage feast of Jesus Christ." If anyone asks, Who will be shut out from the feast ? the answer is just as plain and simple. Only those who refuse the invitation. It is impossible that they should be there. That they are not there is not God's fault. He does everything that He can do to bring them there. It can be the fault only of the man or woman who refuses the invitation to come. It is not the arbitrary decree of God that a man who will not accept Christ, who refuses His friendship and His mercy here on earth, shall not enjoy the pleasure of heaven. It is simply that in the very nature of things he cannot.
^ " Blessed are they which are called unto the Marriage Supper of the Lamb." This beatitude is specially vouched for as a true saying of God, and baptized Christians have received the call ; yet so long as mortal life endures each soul must use all diligence to secure the blessing, probation rendering every promise contingent. The two Divine Parables of the Great Supper and the Marriage of the King's Son warn us that the call of grace condemns whom it does not save.^
^ There are two different invitations to the marriage supper of the Lamb. One is to be issued from the throne of judgment ; and the date will be the last day. The other is issued from the throne of grace ; and the date is to-day. It is the former of these that the Apostle specially refers to in the text, — when Jesus, after the transactions of that grand assize are over, will turn round to those on His right hand, and say, " Come, ye blessed of my Father, inherit the kingdom prepared for you from the founda- tion of the world " : come away with Me to the marriage supper