The Parables of Our Lord Part 13

This parable is remarkable for the codicil taken from the Old Testament and attached to it by the Lord on the spot and at the moment. The picture of the tenant vine-dressers usurping possession--driving off the owner's servants and slaying his son, although transparent in its meaning and pungent in its reproof, does not contain all that the Lord then desired to address to the Pharisees. It pleased him to employ that similitude as far as it reached; but when its line had all run out, he seized another line that lay ready in the Scriptures to his hand, and attached it to the first, that by the union of the two he might make the reproof complete. The first type taken from human affairs is not broad enough to represent the kingdom of G.o.d at a crisis of its conflict. The son whom the proprietor sends on an emba.s.sy to the vine-dressers, points to Christ sent by the Father to his own Israel. The terrestrial fact serves to show that the son was put to death by the rebels in possession, but there its power is exhausted; it has no means of exhibiting the other side of the scene,--that this son rose from the dead, and now reigns over all. The parable, when it came to its natural conclusion, left the lesson which it had begun to teach abruptly broken off in the midst,--left a glory of the Lord unrevealed, and a terror to wicked men unspoken. That he might proclaim the whole truth, and leave his unrepenting hearers without excuse, the Lord proceeded then and there to demand of them, "Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner?"

The parable of the husbandmen has already shown that the Son was rejected by the favoured people to whom he was sent; and this grand text from the Old Testament Scriptures, which the Scribes well knew, shows further that he whom the official but false builders rejected and cast down, was accepted and raised up by G.o.d. Whom they refused, dishonoured, and slew, him G.o.d raised up and made King upon his holy hill of Zion.[41] It is a dreadful discovery for those husbandmen to make, that the Son whom they murdered lives, and has become their Lord. Nothing is more appalling to criminals than to be confronted with their victim,--living and reigning. Hence the agony of Joseph's faithless brothers when they discovered that Joseph was their judge. Herod beheaded the Baptist in the intemperate excitement of a licentious feast, that he might keep before his n.o.bles the word which he had rashly pledged to a fair, false woman: but Herod was not done with John when John's body, tenderly buried by his disciples, lay silent in the grave.

Many times by night and day the king saw that gory head again lying on the charger--it would not go out of his sight. The creaking of a door, or the sighing of the wind among the trees, seemed the footfall of the Baptist stalking forth to reprove him. When an attendant reported to Herod the miracles of Christ, reporting at the same time that some took Jesus of Nazareth for Elias, and some for another prophet, he had his own opinion on the point; he knew better, and in a whisper, with pale face, and starting eye-b.a.l.l.s, and trembling limbs, he said to his informant,--"It is John the Baptist whom I beheaded" (Mark vi. 14).

[41] What wise one of this world,--what human reason would have conceived, under the cross, that this man suspended between two malefactors, and despised by all, would one day receive the worship of the whole world? This is the Lord's doing, and it is marvellous in our eyes.--_Heubner in Lange_.

It is a fearful thing for his murderers to fall into the hands of this _living G.o.d_. It is a fearful thing to see him whom you have crucified afresh coming in the clouds to judge the world in righteousness.

Further expanding this conception regarding the chief corner stone, the Lord transfers from another scripture (Isa. viii. 14, 15), the prophecy spoken of old on this very point,--"And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder." We seem to mark here a change in the character of Jesus.

Sterner and more stern he becomes, as in his prophetic office he approaches the subject of his own kingly judgment. His eyes pierce these hypocrites, and they quail before him. As his witnessing approaches its close, he draws the two-edged sword from its sheath and holds it before the time over the naked heads of his enemies, if so be they may even yet fear and sin not. For his own holy purposes he lays aside for a moment his gentleness, and appears as the Lion of the tribe of Judah. The last days of the Mediator's ministry on earth are now running: it must now be decided whether his own will receive or reject him. The leaders of Israel stood before him, with all their crooked purposes revealed to his eye; the plot was ripening to take his life away. Laying aside the style of a meek Beseecher, he a.s.sumes the aspect of a just Avenger; already we seem to see the wrath of the Lamb gathering on his brow. Kiss the Son, lest he be angry; as yet, his wrath is kindled but a little; in that day, it will burn like fire. Why has it been kindled a little before the time? Mercy has lighted this premonitory fire. This terror of the Lord, like all the others that he sends in the day of salvation, is employed as the means of persuading men. He not only receives all who come at his invitation, but sends out foreshadowings of judgment to drive from their unbelief those who refuse to yield to gentler means. Many of the forgiven, on earth and in heaven, are ready to tell that after they had long resisted his tender invitations, they were overcome at last by gracious terrors launched against them by a loving Saviour.

The Jews were familiar with these ideas connected with the corner stone.

The prophecy in the aspect of a promise they readily understood, but here the other and opposite side of it also is displayed.

The picture--for it is by itself a short parable--represents a great stone at rest. In Alpine valleys, close by the root of rent, rugged, precipitous mountains, you may often see a rock of vast dimensions lying on the plain. In magnitude, it is itself a little hill; and yet it is only a stone that has fallen from the neighbouring mountain. Suppose a band of living men should rush with all their might against that stone, they would be broken and it would not be moved. If they retire and repeat the onset, the rock lies still in majestic repose, while their feeble limbs are mangled on its sides, and their life-blood sinks into the soil at its base.

The next part of the conception, which the imagination can easily form at will, is precisely the reverse of the first. The rock rises now into mid-heaven, hovers over the a.s.sailants for a while, and then falls upon their heads. Here, as in the other case, the human adversaries of this rock are destroyed, but their destruction is wholly different in degree and kind. In the first case, they were broken; in the second, they are grinded to powder.[42] The words in the original are very specific, and the translation is remarkably accurate. The term employed to indicate the injury which men inflict upon themselves when they resist the Redeemer in the day of grace, conveys the idea of the crushing which takes place when a man strikes swiftly with all his force against a great immoveable rock; the term which indicates the overwhelming of Christ's enemies by his own power put forth in the day of judgment, conveys the idea of the crushing which takes place when a great rock falls from a height upon a living man. The one calamity is great in proportion to the weight and impetus of a man; the other calamity is great in proportion to the weight and impetus of a falling rock. Both the rejection of Christ by the unbelieving in the time of grace, and the rejection of the unbelieving by Christ when he comes for judgment, are bruisings; but the second is to the first, as the power of a great rock is to the power of a man. The first bruising, caused by a man's unbelieving opposition to Christ under the Gospel, may be cured; but the grinding accomplished by the wrath of the Judge when the day of grace is done can never be healed. There remaineth no more sacrifice for sin.

[42] The expression is chosen with reference to the mysterious stone in Daniel ii. 34, 35, which grinds to powder the image of the monarchies; that is, to Christ who unfolds his life in the kingdom of G.o.d and grinds the kingdom of this world to powder.--_Lange_.

There are only two ways. This stone lies across our path from edge to edge. It is not possible to be neutral, so as to be neither for Christ nor against him: we must either accept or reject the Son of G.o.d. In the prophecy to which the text refers (Isa. viii. 14, 15,) it is intimated that "He shall be for a sanctuary, but for a stone of stumbling." The mighty one stands on our life path, and we cannot pa.s.s without coming into contact with him. If we flee to him for refuge, he is the sanctuary in which we shall be safe; if we fall on him, in a vain effort to escape, we shall stumble, and fall, and perish.

As a general rule, it is in the present life that he bears the weight of sinners striking against him; and in the life to come that those who rejected him here, must bear the weight of his judgment.

But some do not relish this doctrine; those who heard it directly from the lips of the Lord resented it keenly, and many resent it still when it is taught from the Scriptures. In our day men do not often expressly find fault with the teaching of Jesus as it is recorded by the Evangelists: they prefer to blame the ministers who take up and echo their Master's words. People fondly grasp one side of G.o.d's revealed character and use it as a veil to hide the other from themselves. The tenderness of G.o.d our Father is employed to blot out from view the wrath of G.o.d our righteous Judge. Since the fathers fell asleep, all things continue as they were; where, therefore, is the promise of his coming?

A great rock is lying on the plain: the cultivators have ploughed and the cattle have grazed round it since the flood. Standing beside it, and reverting to its possible history, you give scope to your imagination and ask, What if it had fallen, or should yet fall on me? The bare conception makes you shudder: you are fain to shake off the reverie and compose yourself by the reflection that the rock, fixed to the spot by the laws of nature, cannot move to harm you.

But the Judge of the quick and the dead, though likened to a stone as to crushing power, is not like a stone in its silent still inertia. He liveth and abideth for ever. He bears now,--has borne long. The Almighty G.o.d does not move himself to hurt those who are his enemies, any more than the rock which has slept half buried in the valley many thousand years. But he will not thus bear for ever: he will come to judge the world. He will come as the lightning comes: then blessed will all be who shall have put their trust in him, while he waited, through the Gospel, to be gracious. "When the Son of man cometh" the second time, "shall he find faith on the earth?" He will then _find_ only the faith which his first coming generated; for his second coming _creates_ no new faith.

Then, it is not "believe in the Lord Jesus Christ and thou shalt be saved;" but "a fearful looking for of judgment."

XII.

THE ROYAL MARRIAGE FEAST.

PART I.--THE WEDDING GUESTS.

"And Jesus answered, and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, out to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all, as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding-garment: And he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless. 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.

For many are called, but few are chosen."--MATT. xxii. 1-14.

This parable stands connected both historically and logically with the two which immediately precede it: especially between the guests here invited to the feast and the husbandmen to whom the vineyard was entrusted, there is a close resemblance in privileges enjoyed, in perversity manifested, and in judgment incurred. Yet the lessons, though in some respects parallel, are to a great extent distinct; and though both traverse partially the same ground, the latter carries the argument some steps further forward than the former parable.

A question has arisen and been largely canva.s.sed, on the relation between the parable and one[43] recorded in Luke xiv. 16-24 regarding a certain man who made a great supper and bade many. Around this subject much useless and some mischievous debate has acc.u.mulated. The criticism which a.s.sumes that only one discourse on the subject was spoken by Jesus, and that consequently two reports of it differing from each other, cannot be both correct, is impertinent and trifling. It is a pedantic literalism contrary to experience and to common sense. It rests upon the a.s.sumption that a public Teacher who taught the common people daily, on the margin of the lake and in private dwellings, in the Temple at Jerusalem and in the sequestered villages around, never repeated with variations in one place the substance of a lesson which he had given in another. Even in the immense profusion of nature every plant is not in all its features different from all others; two individuals or species are found in some respects the same and in some respects different. The two walk together as far as they are going the same way, and separate when each approaches his own peculiar and specific terminus. This combination of ident.i.ty and difference pervades creation; and you may observe the same characteristics in the scheme of Providence. Two men during a portion of their life-course suffer the same troubles and taste the same joys; but at a certain point in their progress their paths diverge, and they never meet again in a common experience. Look even to the history of any citizen whose life is public, and you will find that by speech, or writing, or act, he prosecutes his objects by a mixture of sameness and diversity. His address in the high court of the nation, and his address to his rustic const.i.tuents in a distant province, will be found in some features similar and in some different: yet the address in either case will be found an independent and consistent whole, corresponding to the character of the speaker and the circ.u.mstances of his audience.

[43] No. XXI. of this series.

This "Teacher sent from G.o.d" was wont in later lessons to walk sometimes over his own former footsteps, as far as that track best suited his purpose, and to diverge into a new path at the point where a diversity in the circ.u.mstances demanded a variety in the treatment. This is the method followed both in nature and revelation,--the method both of G.o.d and of men.

"A certain king made a marriage for his son," the two important features here are the royal state of the father, and the specific designation of the supper as the nuptial feast of his son. It may be quite true, as some critics say, that because the greatest feasts were usually connected with marriages, the epithet "marriage" was sometimes applied to any sumptuous banquet; if in the Scriptures or elsewhere we should find a banquet denominated a marriage feast, while from the circ.u.mstances it appeared that no marriage had taken place, we should experience no difficulty in explaining the apparent incongruity. But in this case there is no reason for adopting the exceptional, and the strongest reason for retaining what is confessedly the ordinary and natural signification of the term. The conception of the Redeemer as the bridegroom, and his redeemed people as the bride, lies too deep in Scripture and protrudes too frequently from its surface to leave any doubt concerning the allusion in the parable. The feast, introduced into the story for the sake of its spiritual significance, is the marriage supper of the king's son.

The king sent forth his servants, not on this occasion to give the first invitation, but to warn those who had been previously invited that the time had come, and the preparations been completed. It is obviously a.s.sumed, and a.n.a.logies are not wanting to justify the a.s.sumption, that those whom the king desired to honour were informed of that desire before the day of the feast, and that another message was sent to each, after everything was ready, requesting his immediate attendance in the palace of the king. This feature of the transaction is not explained or defended in the narrative; it is silently taken for granted as at least sufficiently common to be well understood.[44]

[44] I have witnessed a process closely a.n.a.logous, in a small detached island of the Shetland group in which the message sent was an invitation, not figurative but literal, to come and hear the word of the kingdom. It had been previously intimated to the islanders that a minister of the Gospel from the south would preach to them on the occasion of his visit to the neighbouring mainland, as the largest island of the group is styled. When the minister and his friends succeeded at length in crossing the Channel, several children were dispatched as messengers in different directions to inform the people that public worship would immediately begin. In a very short time a congregation was a.s.sembled consisting of the whole population of the island.

This peculiarity of the invitation is important in connection with the severity of the punishment which was subsequently inflicted on the recusants. They did not repudiate the invitation when it was first addressed to them. By retaining it, and enjoying the advantage of being accounted the king's guests during the interval, they pledged themselves to attend the marriage festival, and honour their sovereign by their presence. Their abrupt refusal at the eleventh hour, after all was ready to receive them, partook of the nature both of breach of engagement and disloyalty. "They would not come."

A second message was sent, more specific and more urgent: but the men met the importunate kindness of the king with contemptuous mockery: "they made light of it, and went their ways, one to his farm, another to his merchandise." A portion of them carried their opposition beyond supercilious neglect into blood-thirsty enmity; "the remnant took his servants and entreated them spitefully and slew them."

"But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city." As far as appears from the narrative, those who affronted the king by neglect, and those who put his messengers to death, received the same punishment.

Although the cruelty perpetrated by some of the conspirators was an aggravation of their guilt, the crime for which they suffered was one of which all alike were guilty,--the crime of despising the king's invitation, and pouring contempt upon his authority.

The transaction may have had great political significance. It was a combination among the aristocracy to thwart the king and dictate to him a line of policy. They meant by their absence in ma.s.s to leave him without support, that he might be compelled to court them on their own terms. In such a case only two alternatives are open to the supreme magistrate: he must either submit to the aristocracy and buy them back at their own price, or supersede them by a bold appeal to the common people. Suppose that in this country the Lords should by compact refuse to attend Parliament, for the express purpose of extorting concessions in favour of themselves by bringing the process of legislation to a stand: the sovereign, in that case, must either submit to the terms of the refractory n.o.bles, or by prerogative create a new peerage from the plebean ranks. Such, on a minute scale and in a simple form, was the course adopted by the king in this ancient oriental drama.

He destroyed their city: it was the king's own city, but he loathed it because of the rebellion of its inhabitants. He took no pleasure in its streets and palaces when their moral glory had departed. The loss of so much property was a small loss; the gain for the discipline of unborn generations was unspeakably great. The overthrow of the city in which the rebels dwelt would make children's children shudder at the thought of apostasy. The sacrifice of a material interest in order to afford sanction to moral laws is the highest wisdom of government, both human and divine. This principle was adopted on the largest scale after the first rebellion, when the earth was cursed for man's sake.

The king took his servants into his counsel. They had suffered in his cause, and he will not conceal from them what he is about to do. "Go ye therefore into the highways,"--the public places of resort, as well the city's streets as the roads that traverse the country,--"and as many as ye shall find, bid to the marriage." In the first instance the invitation was limited to the cla.s.s who had a prescriptive right to appear at court; when these by their perversity had excluded themselves, the king in his sovereignty extended the invitation generally to the common people,--to persons who previously possessed no right of admission, but who obtained the right then and there by the free act of the sovereign.

The servants did as they were instructed. They understood and executed their commission according to its letter: they brought in "bad and good." As they were not instructed to inst.i.tute an inquiry into the character or social position of the persons whom they should invite, they made no distinction; they swept the streets to fill the royal halls.

At this point the parable becomes logically complete, and its lesson may be exhibited apart from the addition regarding the wedding garment which immediately follows. It will be more convenient, accordingly, to prosecute the exposition of the earlier portion by itself, and leave the latter portion to be treated afterwards as substantially a separate lesson.

The parable, as far as we have hitherto read it, repeats and extends the warnings previously given regarding the spiritual privileges which the Jews enjoyed and abused, the judgments which had been and still would be poured out upon the nation, and the successful proclamation of the Gospel to the Gentiles, when the natural seed of Abraham should have in rebellious unbelief rejected the offers of their Lord.

The marriage festival made by the king in honour of his son, points manifestly to redemption completed in the incarnation, ministry, death, and resurrection of Christ. Banquets had before this period been provided by the king, and enjoyed by the favoured circle of his guests; much advantage was possessed by the Jews over the Gentiles in every way, but especially in that to them were committed the oracles of G.o.d. But the feast depicted in this parable was the last and best; it was the way of salvation in its completed state. As the king made known his intention before it was carried into effect, and intimated to the guests that they would be summoned as soon as the preparations were complete; so a period of preparation, and promise, and expectation intervened between the incarnation and the sacrifice of Christ. To the Jewish commonwealth the promise was made in the birth of the babe at Bethlehem, and they were invited to be upon the watch for the moment when the kingdom should come in its power.

When the fulness of time had come, the Lord himself undertaking the work as well as a.s.suming the form of a servant, carried to the chosen people the message, "Come, for all things are now ready." His immediate followers and their successors repeated and pressed the invitation. It is worthy of notice that the servants, when they went out with the commission of the king, did not announce the feast as a new thing, then for the first time made known; they spoke of it as that which was promised before, and actually offered them; they summoned those who had previously been fully informed that the feast was provided for their use. These favoured but unthankful people were not taken at their word; after the first refusal, another and more urgent invitation is sent. The successive reiterated mission of the servants to the cla.s.s who were originally invited, may be understood to point to the ministry of the Lord and the seventy until the time of the crucifixion, and the second mission of the apostles after the Pentecost, and under the ministration of the spirit. Both invitations were neglected and rejected by the people to whom they were sent; Christ came unto his own, and his own received him not.

Significant are the differences in the treatment which the message and the messengers received from different cla.s.ses within the privileged circle of the first invited. We learn here the solemn lesson that though there is much diversity in the degrees of aggravation with which men accompany their rejection of the Saviour, all who do not receive him perish in the same condemnation. At first no distinction is made between cla.s.s and cla.s.s of unbelievers; of all, and of all alike it is recorded, "they would not come." But when the offer became more pressing and more searching, a difference began to appear, not as yet the difference between the believing and the unbelieving, but a difference in the manner of refusing, and in the degrees of courage or of cowardice that accompanied the act. The greater number treated the message lightly, and preferred their own business to the life eternal which was offered to them in Christ; while a portion, not content with spurning away the offer, persecuted to the death the amba.s.sadors who bore it. The fault of those who are first mentioned takes the form of indolent, frivolous neglect, rather than of active opposition. They were occupied with many other things, and therefore could not attend to this one; they were bent on prosecuting their own gains, and therefore set no value on G.o.d's favour.[45]

[45] A melancholy interest adheres to the contrast between man's heedlessness of G.o.d as expressed in this parable, ?e??sa?te?, made light of it, did not care for it; and G.o.d's regard for men as expressed in 1 Peter v. 7, a?t? ??e? pe?? ???, he careth for you.

These two, unG.o.dliness and worldliness, are always found in company; but it is sometimes difficult to determine which of the two goes first, and draws the other after it. You seldom meet a man who neglects this great salvation, and neglects also the gains and the pleasures of life. Those who forget G.o.d follow hard after another lord, although they may be unable to detect or unwilling to confess their own idolatry. No man can serve two masters; but every man practically serves one. It may not, however, be easy in any given case to discover whether a man pursues some particular pleasure because he is determined to abide far from Christ, or is kept far from Christ because his heart is pre-engaged to some worldly l.u.s.t. In the case which the parable exhibits, this point has not been expressly determined. When the second and more urgent message arrived, demanding their immediate attendance on the king at the marriage of his son, those men departed in an opposite direction, each to his own business; but it remains an open question whether their hearts were first so glued to the farm and the merchandise, that they could not be persuaded to take from these engrossing pursuits as much time as would suffice to attend upon their sovereign; or whether there was first a determination to resist the sovereign's call, and that they then introduced the business as an excuse, and fled to it as a welcome occupation.

It may have been either or both; but in the circ.u.mstances I think it was primarily the latter of the two. In the hearts of those men lay a deep design against the authority of the king; but it would have involved serious risk to have flatly refused his reiterated invitation. They had actually incurred a grave responsibility, and they were disposed to lighten it somewhat by interposing a plausible excuse. Troubled, moreover, by the gravity of their step they were fain to seek refuge from reflection by plunging into the ordinary avocations of life. I think it was not an excessive zeal for agriculture and trade that really prevented them from attending on the king that day; but a consciousness of having conclusively offended the king that drove them for relief into agriculture and trade. On the spiritual side of the parable, in like manner, the excessive devotion to business which occupies some men, and leaves not a shred either of their hearts or lives for Christ, may be in many cases not a primary affection, but the secondary result of another and deeper pa.s.sion. When Christ has often knocked at the door, and the inhabitant soul within has as often refused to open, there is no longer peace in the dwelling that has been barred against its Lord. He who has rejected the merciful offers of a merciful G.o.d, does not afterwards sit at ease; every sound that in moments of solitude falls upon his ear, seems the footstep of an angry G.o.d, returning to inflict deserved punishment. When one has distinctly heard the Saviour's call, and deliberately refused to comply with it, he thenceforth experiences a craving for company and employment. He cannot endure silence or solitude. When he stands still, he seems to hear the throbbings of his own conscience terrible as the ticking of the clock in the chamber of death. To be alone is unendurable, because it is to be with G.o.d. To escape from this fiery furnace, he hastens to plough in his field or sell in his shop. In such a case, the worldliness, even when it runs to the greatest excess, is not the primary pa.s.sion, but a secondary refuge,--the trees of the garden among which the fallen would fain hide from the Lord G.o.d.

But in some cases the disease may first approach by the other side: love of the world may be the earlier matured and more imperious pa.s.sion. The farm and the merchandise may become the soul's first and fondest love; and that love possessing all the soul's faculties, may cast or keep out Christ and his redemption. If you suppose those invited guests to have been previously wedded to the idolatry of covetousness, worshipping gain in secret as their G.o.d, you can easily comprehend how they should grudge a day taken from traffic in order to honour their king; so in the interpretation of the parable, when riches or pleasures increase, and the possessor sets his heart upon them, he has already obtained his portion, and will not cast it away for Christ; he will mock the messengers who bring the distasteful proposal.

Among the invited guests, however, there is another cla.s.s who treat the king's servants in another way. The first cla.s.s made light of the message; the second murdered the messengers. It is intimated that while the bulk of those to whom the Gospel was preached, neglected the offer and busied themselves with earthly gains, some rose against the preachers and persecuted them unto the death. These last, however, seem to have been in point of numbers an inconsiderable minority,--"the remnant entreated them spitefully and slew them."

There were persecutors in the earliest days of the Gospel, and there have been persecutors in every generation since. The Pharisees plotted that they might put Jesus to death: Saul of Tarsus at a later date was their willing tool in a desperate effort to quench the life of the infant Church in the blood of its members. After he was turned, and the mighty stream of his life compelled to flow like a river of water in the opposite direction, a constant succession of cruel men has been kept up in this restless, sin-stained world, whose life-work is to crucify Christ in his members. The unchanged, unrepenting hierarchy of Rome, successor not of Peter the apostle, but of Saul the persecutor, does yet all that it can and dare to treat spitefully and slay those servants of the king who invite them and the world to the marriage-supper of the King's Son.

But the crucifiers of Christ are not all shedders of human blood. Deadly enmity to the truth and its publishers may be manifested where stakes and f.a.gots are out of fashion and inconvenient. The soul of the persecution which the parable represents lies in entreating spitefully the king's messengers, because they loathed the invitation, and were irritated by the urgency wherewith the servants, remembering their sovereign's command, felt themselves constrained to press it on every man they met. In our own day, it does not require extraordinary sagacity to perceive the same spirit in the relish and readiness with which certain cla.s.ses catch up a cry against any one who, not ashamed of the Gospel of Christ, has discharged his commission in full.

But when you add together both cla.s.ses of open antagonists--those who shed the blood of Christians, and those who merely calumniate them, you have only a very small company before you. On the one side I see a little flock,--those who meekly receive Christ; on the other and opposite side I see also a little flock,--those who loudly proclaim by word and deed, "We will not have this man to reign over us:" but there is a mult.i.tude, whom no man can number, in the midst, who neither accept the king's message nor persecute the servants of the king. The character of the company on either extreme is distinctly marked, and easily seen.