'muzzled'].63 His conduct argued utter insensibility as regarded that to which he had

been called - ignorance of what was due to the King, and what became such a feast.

For, although no previous state of preparedness was required of the invited guests, all

being bidden, whether good or bad, yet the fact remained that, if they were to take part

in the feast, they must put on a garment suited to the occasion. All are invited to the

Gospel-feast; but they who will partake of it must put on the King's wedding -garment of

Evangelical holiness. And whereas it is said in the Parable, that only one was described

without this garment, this is intended to teach, tha t the King will only generally view His

guests, but that each will be separately examined, and that no one - no, not a single

individual - will be able to escape discovery amidst the mass of guests, if he has not the

'wedding-garment.' In short, in that da y of trial, it is not a scrutiny of Churches, but of

individuals in the Church. And so the King bade the servants - διακονοις - not the same

who had previously carried the invitation (δουλοις), but others - evidently here the

Angels, His 'ministers,' to bi nd him hand and foot, and to 'cast him out into the darkness,

the outer' - that is, unable to offer resistance and as a punished captive, he was to be

cast out into that darkness which is outside the brilliantly lighted guest-chamber of the

King. And, still further to mark that darkness outside, it is added that this is the well-

known place of suffering and anguish: 'There shall be the weeping and the gnashing of

teeth.'

And here the Parable closes with the general statement, applicable alike to the first part

of the Parable - to the first invited guests, Israel - and to the second, the guests from all

the world: 'For' (this is the meaning of the whole Parable) 'many are called, but few

chosen.'64 For the understanding of these words we have to keep in view that, logically,

the two clauses must be supplemented by the same words. Thus, the verse would read:

Many are called out of the world by God to partake of the Gospel-feast, but few out of

the world - not, out of the called - are chosen by God to partake of it. The call to the

feast and the choice for the feast are not identical. The call comes to all; but it may

outwardly accepted, and a man may sit down to the feast, and yet he may not be

chosen to partake of the feast, because he has not the wedding -garment of converting,

sanctifying grace. And so one may be thrust from the marriage-board into the darkness

without, with its sorrow and anguish.

Thus, side by side, yet wide apart, are these two - God's call and God's choice. The

connecting -link between them is the taking of the wedding -garment, freely given in the

Palace. Yet, we must seek it, ask it, put it on. And so here also, we have, side by side,

God's gift and man's activity. And still, to all time, and to all men, alike in its warning,

teaching, and blessing, it is true: 'Many are called, but few are chosen!'