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not but be painfully struck, by the fewness of those, who make, in form, any profession of religion, in comparison with the many, who make none. Comparatively small, however, as this number is; yet a considerable proportion of these can hardly be considered as entitled to the designation of credible professors for how many, alas! "so walk," under the sacred profession of the gospel, as to make it unquestionably evident, that "they are enemies of the cross of Christ!" And must we then, still go farther in our deductions? Must we admit the probability, that even of those, whose profession is fair and credible, many are yet but foolish virgins--but graceless professors! Destressful thought! Most deeply it should affect the heart, and arouse the whole soul of every professor.

It is obvious, as a second reflection, that we cannot always certainly distinguish among the professors of christianity, who are true, and who are false. The foolish virgins, as well as the wise, had their lamps. Unsound professors have an outward shew of religion, and not unfrequently indeed a very glaring profession a profession, which strikes and dazzles the world, and puts the sincere, but modest, Christian to confusion. On the other hand, sincere professors, Christians who have grace in their hearts have their slumbering sea. sons; seasons in which they shew but little of the spirit, the power, or the genuine fruits of godliness. Shall I ask you, christian brethren, to look round you, and turn your eyes home upon your. selves, and say, is not this rep

resentation most solemnly true? That it should be thus is melan. choly indeed. But since it is thus, that foolish virgins have sometimes glaring lamps, and wise virgins sometimes indulge in their slumbers; it should teach us certainly, an important lesson. It should teach us to use caution and diffidence in judging one of another. Let us learn, then, the meaning, and the practical use of the injunction, to "judge nothing before the time."

But a THIRD reflection presses upon the mind; that, though true and false professors are not always distinguishable in their lives, yet they will be awfully distinguished at death. Very often, indeed, the distinction is strikingly manifest, before the final moment. When the cry is sounded, "Behold the bridegroom cometh !" and they arise to trim their lamps, it often is made evident to all beholders, who has oil, and who has not. Often the true Christian, though before his profession may have been dubious, on the near approach of death, gives the brightest evidence of a penitent spirit, of a lively faith, and of a sure and stedfast hope; and when the summons actually comes, departs, in peace, and in the triumphant anticipation of the joy of his Lord. While on the other hand, under the same solemn circumstances, the lamp of the graceless professor, however glaring it may before have been, goes out; and he is either distracted with awfully significant terrors, or sunk in a still more terribly portentous stupor. But be it as it may, in these visible respects, while breath remains; yet no sooner

is "the silver cord loosed," than in the dread light of eternity, the distinction appears to the ineffable joy of the sainted spirit, and to the unutterable despair of the graceless soul.

It is a solemn reflection, in the FOURTH PLACE, that for the impenitent and unbelieving, there can be no hope, either in or after death. This whole parable is predicated on the momentous principle, that death terminates the probationary scene, and seals the character of both saints and sinners for the final judgment: and on no other principle can either its pertinency be solidly shewn, or its propriety be solidly vindicated. How impertinent, and how improper must the par. able have been, and the warning too, which it was intended to enforce; had our Savior believed that, either at death the distinction between the righteous and the wicked would cease, and all would be prepared to meet their Judge with joy, or that after death there would be another gracious season, or space for repentance. Unquestionably our Savior believed no such thing: but he spake, that which he knew, when he said, "the door was shut" against the foolish vir. gins, and represented, that all their cries and lamentations afterwards were utterly unavailing.

On the whole then, FINALLY, of what momentous concern is the subjoined warning of the divine and gracious Monitor: "Watch, therefore; for ye know neither the day, nor the hour wherein the son of man cometh." This is the moral of the parable; this is its application; this is the warning, which

it was intended most deeply and solemnly to impress. And is it, indeed, possible that under any just impression of the awfully monitory considerations here conveyed, professors, or others, can slumber and sleep, the wise and the foolish together? Should it not rather be expected, that all would be awake, constantly awake; and examining with unremitting care, and with the deepest scrutiny, the state of their souls, and the grounds of their supposed safety. O,awake, awake, thou that sleepest. A wake, professors, one and all; awake to righteousness and sin no more. Awake, and trim your lamps; and prepare to meet the Bridegroom. Soon, very soon, he will come; and those who are ready will go in with him to the marriage; and the door will be shut. And alas! then for those, against whom it is shut! They will be left for ever in outer darkness, where there will be weeping and gnashing of teeth."

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1. Christians should examine whether their prayers have been offered in faith.

Faithless prayers are much the same, as none. Without faith it is impossible to please God. Our religion should be such as will answer the purpose of saving our souls. Why should we be content with a religion, which will leave us perishing in our sin? Is not such a religion worse than none? Be not deceived: God is not mocked. How important then is it to the Christian, faithfully to examine whether his prayers, were made in faith?

2. Christians should examine, whether they pray as penitents. It is certainly interesting to them to know whether they take their proper place before God, as offenders. If they stand up, and pray, and feel, that it would be unjust in God to deny them their request, they pray as impenitent sinners pray. It concerns them to take the place which belongs to them as suppliants unworthy of any favor from God.

3. Christians should watch unto prayer, that they may know whether they seek the glory of God. It is a divine direction, "Whether, therefore, ye eat, or drink, or whatever ye do, do all to the glory of God." It is the duty of Christians, and the duty of all men, to act for God, and to use themselves and all they have sacredly for him. God is entitled to all their service; and in with holding from God his due, they rob him of his honor.

The Christian should examine, whether he goes to God as a child, in the spirit of adoption, and asks of him blessings for the glory of his name.

If Christians overlook their views in prayer, they will not be able to come to the throne of Grace with humble boldness. How greatly will it encourage and invigorate them in this duty, to have it in their power to say, 'We know, that it was for the glory of God, that we begged of him the blessings of his grace. We know, that it was for the glory of his name, that we prayed for the pardon of sin.' For thy name sake, O, Lord, pardon mine iniquity, for it is great."

4. It deeply concerns Chris. tians to examine whether their practice is answerable to their prayers. Prayer to be good must have correspondent practice attached to it, and this practice is essential to the efficacy of prayer. This may be illustrated by a few plain examples. It is the duty of Christians to pray God to keep them from temptation. "And lead us not into temptation." They must be as careful then to shun temptations, as they ought to be, to pray God to keep them from it. What do they mean, when they pray God to keep them from temptation, and yet daily put themselves unnecessarily in the way of temptations? Will not God judge of their prayers by their practice?

What if it be their prayer, that justice and righteousness might prevail? This would be well. But should they not watch to see that their practice is answerable to the prayer they have made? If with this prayer upon our lips, we do wrong to others; which will be the most successful pleading, our prayers for the prevalence of righteousness, or their cries against our partial injustice? Behold, the hire of the

laborers who have reaped down your fields, which is of you kept back by fraud, crieth and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth.

If a man at his own table, as is not uncommon, should pray God to supply those who are destitute of the mercies, by him and his family enjoyed; the words of such a prayer would be good. But if the man should contribute nothing to the relief of the poor; his prayer would

avail no more than the cold comfort administered by him who dismisses the poor with good words only. "If a brother or sister" saith the apostle, "be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled: notwithstanding ye give them not those things which are needful to the body; what doth it profit?" Let Christians think of the angel's testimony in behalf of Cornelius, the devout centurion; "Thy prayer and thine alms are come up for a memorial before God."

If a Christian should pray, as Christ has directed, "Thy kingdom come,' "this is nothing more nor less, than praying for the prevalence of true religion. But what avails such prayers, if we practically oppose true religion, or even use no endeavors to promote it.

Finally, in a word, if we separate prayer from the spirit and temper of mind, which the duty requires, and also from corresponding practice, what will it be but solemn mockery? It is in iquity, even the solemn meeting. And when ye spread forth your hands, I will hide mine eyes from

you, yea, when ye make many prayers, I will not hear; your hands are full of blood.

JUSTUS.

THE DOCTRINE OF THE CROSS. A SCRAP.

As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life.

How absurd, to imagine that the form of a serpent in brass, elevated upou a pole will prove an antidote to the deadly venom of these fiery serpents! How foolish, to believe that barely looking upon this artificial serpent will affect the cure of those who were bitten! How repugnant to reason! How repugnant to common sense!'-Such, or similar to these, might have been the exclamations of the proud and pretendedly philosophic in the Hebrew camp. And such, or similar to these, have been the exclamations, actually uttered by men, doting on their own reason, in modern times. has been thus also in regard to the doctrine of the cross. In the early days of the gospel, "Christ crucified was to the Jews a stumbling block, and to the Greeks foolishness ;" and in all succeeding ages, it has been the standing jest, the scorn, and derision of vain pretenders to philosophy, and vaunters in the all sufficiency of human reason. But never more than in the present age, was the doctrine of salvation by faith alone in the cru

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cified Son of God, branded as foolish and absurd, nay, as impious and blasphemous.

But however foolish to the wise men of this world the method of cure might seem, however repugnant to the proud decisions of human reason and philosophy; still, every humble and believing Israelite, who, when bitten, look ed to the serpent of brass, lived. So likewise, though the preaching of the cross be "unto them that perish foolishness;" it is nevertheless, 66 unto every one that believeth, the power of God unto salvation." After all their pretensions then, to superior wisdom and philosophy, after all their disdainful sneers at the doctrine of the cross, and at the humble believers in the crucified Im

manuel; with what egregious folly and madness are they really chargeable, who, through the wantonness of pride and self. conceit, "reject the counsel of God against themselves." Had any of the Israelites, vainly trust. ing in human skill and scorning a method of cure, so humbling to human reason, refused, when bitten, to look to the serpent of brass, and therefore died; not all their fine and plausible reasonings and objections, not all their par. ade of wisdom and philosophy, not all their points of wit or strokes of sarcasm, could have saved them from the infamy of fools or madmen. "The fool. ishness of God is wiser than men, and the weakness of God is stron. ger than men.”

THE YOUNG

SELECTIONS.

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INSTRUCTIVE NARRATIVE. BY JAMES MUIR, D.D. PASTOR OF THE PRESBYTERIAN CHURCH,

ALEXANDRIA.

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"Out of the mouths of babes and sucklings, hast thou ordained strength.' "Children" cried " in the temple, Hosannah, to the son of David."

"I love them who love me, and they who seek me early shall find me."

"THEY brought young chil dren to" Christ, when he was on earth-" that he should touch them ; and his disciples rebuked those that brought them. But when Jesus saw it he was much displeased, and said unto them

-Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God-Verily, I say

unto you-Whosoever shall not receive the kingdom of God, as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them." The scriptures, by little children, mean all who are under age, as well as infants on the breastthe "Olive Plants," arising about a good man's table, "The heri tage of the Lord,"—which the parent is bound to cultivate and to improve.

"Suffer the little children, to come to me."-Some of them were of the same tender age, as the thousands in Nineveh, who could not discern their right hand from their left-These he took into his arms; others of them being more advanced, were led forward

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