they refused. In the marriage of the king's son, it is God acting in grace, and bidding them come to the feast; but this they also refuse.

In the after invitation occur the words "bad and good." This doubtless refers to the moral and immoral; all are invited, irrespective of their character. It is the king's son who is to be honoured, and the feast must be furnished with guests, and we have these emphatic words, "the wedding was furnished with guests."

But when the king went in to see the guests he saw a man that had not on a wedding garment. He said, "Friend, how camest thou in hither, not having a wedding garment?" The man was speechless.

Now in the face of the parable, this wedding garment must have been something provided for those invited; for, as we have seen, the people were fetched in from the highways, and bad as well as good were invited: so that they could have brought nothing with them. It has often been said that it was the custom of the East to provide robes for the guests at a wedding, but we cannot find any authority for such a statement. statement. Kings did provide robes for their visitors, but this was for all occasions, and these would not be called "wedding garments," though on the other hand, as it was the custom for kings to provide garments, why not also on such an occasion? and as it was a certain king," who made a marriage for his son, the occasion would make the garment a wedding garment.

It is instructive to see how those who elevate ordinances unduly, endeavour to find a sanction for it in the word. Thus, good men have not hesitated to declare that baptism is the wedding garment-in allusion to the white robes worn by

those baptized in the early church, when they were espoused to Christ-a custom by the bye that did not arise till long after Christ spoke the parable. Without a question Christ is the wedding garment-righteousness, if you please, but then Christ is our righteousness. One who made profession, accepted the invitation nominally, but neglected or despised the robe, must perish eternally.

This can well be enforced on the scholar in this day of much profession. Here was one who had accepted the invitation, had sat down to the feast, but had not Christ. The discerning eye of Christ will have to review the guests, and He will not fail to detect one and all not clothed in the righteousness of God in Christ.

"Many are called, but few chosen." This is also found in chapter xx. 16, where God's sovereignty is so forcibly brought out. All are called to the feast of grace-Jews and Gentiles; but though all should refuse, God will have guests for the marriage of His Son. A power accompanies His grace which none can resist.

SUGGESTIVE

LESSONS FROM THE

BOOK OF

PROVERBS.

LESSON 2.

Chapter i. 10-33.

OUR lesson this afternoon divides itself into three parts.

1. Verses 10-19. The voice of sinners to the young, and the offer and reward of sin.

2. Verses 20-23. The voice of wisdom, its offer and reward.

3. Verse 24 to end. The result of listening to, and following, one or the other of these voices.

Verse 10. I want each one of my class to imagine himself the young person addressed in this verse as 66 my son." As you walk along the path of life every day, many voices call you, they are of two classes-sinners and wise. The wise man says, If sinners entice, consent not. (What is it to entice?)

Verses 11, 12. He openly shews their purpose.

Verse 13. They promise reward and spoil, and an equal share. (Ver. 14.) How very friendly these enticing sinners are! They say 'us' and 'we;' 'one lot,' 'one purse,' is the promise of the wicked companion always. And one lot it will prove byand-by, when all the wicked have their part in the lake which burneth with fire and brimstone. We shall find an illustration of these two voices in the history of Rehoboam. (1 Kings xii.)

Verse 15. The wise man cautions as to the first step in the way. Verse 10 says, Consent not; verse 15, walk not. Beware of listening! Eve's first step was to listen, then she questioned, then consented, and partook.

Verse 16. He uncovers the snare, shews plainly what their intention is, in the sight of the bird; that is you.

Verse 17. We have all seen illustrations of this beautiful proverb. The bird-catcher covers his gin, or trap, with corn, or some other dainty morsel; or he uses a call-bird; but never spreads an open net where the bird would see it. It would be in vain. You are each of you like a bird. Satan is a bird-catcher-a soul snarer; these sinners are his call-birds, their promises are the cover of the trap. But God's word uncovers these

snares.

I do not know a single one, that may entrap the feet of the young, that is not uncovered in his sight by this book of Proverbs.

Verses 18, 19. You will never lack company on the broad road, but may often find yourself alone on the narrow: but the word of God gives us the truth about all who are there. "The entrance of thy word giveth light. It giveth understanding unto the simple." It is a lamp and a light.

Verses 20-22. Another voice cries. Whose? Where do we hear it? Without-within-in the streets-in the crowd--in the busy passing in and out at the gates-in the high places and the low. Wisdom utters her words of truth and entreaty. In chapter viii., the Lord Jesus is spoken of under the name of wisdom, and is this not true of the voice of God? Everywhere, and in everything, He speaks to us of His goodness and mercy. He speaks too in the gospel which is proclaimed everywhere, and in the still small voice of the Spirit. (See also Job xxxiii. 14-16.)

'Simplicity' in verse 22 does not mean innocence, or guilelessness. It is well to be simple. The Lord Jesus said, "Except ye be converted, and become as little children, ye cannot enter the kingdom of heaven." But here 'simplicity' means ignorance, want of knowledge, want of prudence. Fools hate knowledge; the simple are without it; the scorner despises it-no doubt thinking himself wise, as man always does until he learns he is a fool. He scorns that wisdom the beginning of which is the fear of God. The question is, How long will each continue in his own condition?

Verse 23. Wisdom promises to pour out her spirit, and give her words of life and peace. Now which of these two voices will you heed? (See

Deut. xxxiii. 19.) You stand on the turningpoint of cross roads. The two ways are before you and now (ver. 24) God speaks under the name of Wisdom. He says there is a time when if you refuse wisdom, and choose sin, you will have fear, and I will laugh. I called and ye refused; I said, Call upon me in the day of trouble, and I will answer thee; but then you shall call and I will not answer. I said, seek me early, and ye shall find me (chap. viii. 17), but then ye shall seek me early, and shall not find me. Did you know there is an early in the scripture that is too late? God's early is now, your early may be too late. There is no time to lose.

How gracious God is! He is said to have called-stretched out His hand-counselled-reproved. A time is coming when those who refuse will call-stretch out their hands-be in calamity, anguish, and distress; but too late, and why?

Verse 29. They did not choose the fear of the Lord, but their own way (ver. 31); and now they eat the fruit of it.

Verse 32. Oh, how easy it is to turn away (the margin reads the ease of the simple); and how deceptive to be prosperous; but the turning away of the simple shall slay them (Mark x. 22), and prosperity destroys fools. (See ver. 13.)

Verse 33. There is one thing more especially, that I trust you will all have learned by our to-day's lesson; that is, the importance of what you listen to. The Lord Jesus said, "Take heed what ye hear" (Mark iv. 24); "Take heed how ye hear" (Luke viii. 18); and our last precious verse says, "Whoso hearkeneth unto me, shall dwell safely and shall be quiet from fear of evil.”" "The wicked fleeth when no man pursueth," but

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