church; but with special reference to their individual character, in which alone the "wisdom," or the "folly," of the parable can find an appreciable expression. We have no objection to the supposition that there may "be indicated in the prophetic background of the TÓTε óμownσera different churches, whose predominant character in their relation to Christ will at last so represent itself." But we must hold fast the application of the parable "to individual souls." It is in no sense an external millennial preparation for His coming which the Saviour here teaches; but rather that faithful and watching love of individuals, which is being tested and demonstrated by His coming to judgment in their particular case, with a more distant reference to His final coming and the general judgment. The equal division of the ten presents a point of some little difficulty. As to whether in this equal number a precisely corresponding truth is to be sought in the condition of the members of the church, we are not prepared to say, "One would almost think so." These words of the Saviour are spoken for all time; and whatever may be the state of the church at any particular period of its history, we are warranted in saying that, in the course of the church's development, the time will certainly come when the "foolish virgins" will be exceptions to the general order, and not a moiety of the whole. The number "five" might be employed in an accommodated sense to preserve the symmetry of the picture.

A general description of the church presents itself as the first leading feature of the parable. "Five of them were wise, and five were foolish." Too many of the members of the visible church, we are obliged to admit, are not as they ought to be in their relation to the Heavenly Bridegroom. The "wise" have their "lamps." The torch in this reference was the symbol of the respect entertained by its bearer for the "bridegroom." In the parable it represents individual profession of love to Christ, and therefore membership in His visible church. They all "went forth to meet the bridegroom." They repaired to the home of the bride, where the waiting for the coming one took place; which represents their "going out from the world, and from self, whereby they become virgins belonging to the bride." No doubt their "lamps" were burning, and sufficiently supplied with oil for all present purposes. A spiritual conversion to Christ is here indicated in the case of all. We are not required to say that there was a hypocritical profession, at the time of their first "going forth," on the part of any. They are distinctly declared to be "virgins; and are not, therefore, persons whose hearts are now in sinful intercourse with the world. The distinction among the virgins themselves does not yet appear, and for the very reason that it has not yet arisen. None of them carried "lamps without oil or without flame." None of them appeared at the outset to be merely

"dead members of the church, destitute of the Spirit." But the "wise" attended to an essential beyond the preparation which was required for entering the home of the bride: they "took oil in their versels." The bridegroom might tarry; and the "lamps" would need to be replenished. We regard the "vessels " as symbolizing the heart, and the "oil" as representing the grace and power of the Spirit of God. The "wise" are characterized by faithfulness in Christian ealtare. By watchfulness, and prayer, and faith they preserve their spiritual vitality; and thus give "diligence to make their calling and election sure." Their souls are constantly supplied with the influence of the Holy One, so that their "lamps " do not at any time actually die out. They "allow to be given to them ever anew in addition, and besides that which they have." Here is the wisdom of the "wise." The necessities of the future are regarded, and provided for ; and to be "wise" in relation to the requirements of life and death is the highest order of wisdom.

The "foolish" also had their "lamps;" and these were burning as brightly as those of their companions. They had all that their present circumstances required. Like the "wise," they repaired to the house of the bride. They have their profession, and their place in the church. They are not positively false Christians—such as have the form of godliness altogether without its power. Their "lamps" burn even to the last hour; "and were therefore perhaps at first so copiously filled that, for this reason, no further stock seemed to be necessary." Here rises the critical point of difference between the two. The "foolish virgins" represent those members of the church who originally experienced the soul-renewing grace of the Spirit, and exulted in the greatness of the change which had passed upon them; but an undue feeling of satisfaction with their present condition stealthily obtained a place in their heart, and checked their desire for that increase and growth in grace which were essential to the preservation of their spiritual life. Declension was the inevitable result. The life of God in such a case gradually dies out in the soul, the oil in the lamp is gradually consumed, and the flame expires. Church-membership may be, and frequently is, maintained: but while they have "a name to live," they are in truth "dead,” or dying. They become backsliders in heart from the grace and love of God. There is no "folly" equal to that of those who, having "put their hand to the plough," by looking back unfit themselves for the kingdom of God; who, having once been "virgins," prove faithless to the Heavenly Bridegroom, and thus necessitate their exclusion from the festivities of "the marriage-supper of the Lamb." "Let him that thinketh he standeth take heed lest he fall."

The indifference, the want of diligence, which too frequently characterizes all, next appears: "While the bridegroom tarried, they all

slumbered and slept."

They not only became drowsy, but sank down into actual sleep. In the case of the "evil servant," the thought was indulged that his lord would delay his coming; and, therefore, he might venture, for a time at least, to act according to his evil inclinations. Here the "virgins" appear to have expected his early approach. Both forms of thought beautifully harmonize with the relations on which the parables are respectively based. The lord from home may easily be deemed likely to lengthen indefinitely his absence; but the bridegroom is rather expected to hasten his coming with all possible speed. Both the "evil servant" and the "virgins" were wrong in the judgment they formed. The coming of the Lord, in every sense, is not regulated according to human ideas. As to His final coming, we may say that to Him a thousand years is as a day, and a day is as a thousand years. Our notions of time do not enter into the mind of God; and, therefore, do not regulate His modes of proceeding. Though the "virgins" looked for the immediate coming of the bridegroom, he delayed his approach until the last hour of night. While the "lamps" were burning brightly, and all were wakefully and eagerly listening for the sound of his herald, he remained, strangely to their judgment, where he was.

It is not the order of the Saviour to remove His people from their spheres of activity, and of Christian trial and development, immediately upon their entering into a saving relation towards Him. The mission of life must be accomplished; and a period of discipline must be passed. Their fidelity must be tested and established; or it must be shown to be faulty. It is not enough to say they all quietly waited for the coming of the bridegroom; though there is perhaps a measure of truth in the statement, "The one part slept through carelessness, the other through confidence in their preparation." It is easy to imagine the "wise" to have allowed themselves to slumber with a sense of security, in consequence of their having, as the night advanced, replenished their lamps with oil. But this is not in the parable, and may be regarded as a perfectly gratuitous supposition. The fact of their sleeping conveys an intimation of weakness. Indeed the language of the parable involves the ideas of their remissness, and of deserved reproof; and also of danger. It is quite true that Christians, equally with others, must in the mean time engage in the ordinary occupations of life; and by "the distraction of worldly affairs" may be lulled into spiritual slumber. But is not this the evidence of their weakness? Do they not thus show that they misunderstand the real object of the common work of life, and fail to cultivate the spirit in which it should be prosecuted? It is the design of the great Master that whatever work falls to us in His providence, as we journey through the world, should be done as an act of service to Him, and be made conducive to our preparation for His coming. Yet is it

not a fact that Christians not unfrequently fail in this important and influential form of duty? As a consequence, their spirituality suffers, and is threatened with destruction. Their Christian graces decline; their love is less warm, and their zeal is less active. They are sinking into slumber, and the point of actual sleep itself, with its entire forgetfulness, may be approached. They need to be aroused by the cry of the watcher, lest they should voluntarily yield themselves to the power of a spiritual lethargy from which they may never awake.

There must, however, be "a wide difference between the sleep of the wise and of the foolish." May we regard the sleep of the "wise" as not intended by the Saviour in an absolute sense? That would make the difference easy to apprehend. The measure of voluntariness may be the point on which the distinction turns. While the "wise" do not resist the influence of the world with so much watchfulness and earnestness as they ought, they are yet conscious of the sincerity of their Christian profession; and though they are in danger, the essential elements of the Christian remain undestroyed. On the other hand, the "foolish" are the superficial, the over-confident, and the actually careless, who yield themselves altogether to the power of the night-to the opposing influences around them. They allow their spirituality utterly to expire; and sink into the deep sleep of mere profession and formality, which is only to be broken by the coming of the Bridegroom.

The general summons follows immediately upon the slumber of the virgins. "And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him." Though the delay of the true Bridegroom's coming may appear surprising to that shortsightedness which would regulate everything by human standards, it is nevertheless ordered by the highest considerations of wisdom. Time is thus afforded for the development of the character of the professed friends of the Saviour, and for the distinguishing of the true from the false. However much He may appear to tarry, He will certainly come. With the continuance of life, and opportunity for demonstrating the depth of their attachment to the Divine Master, some may presume upon the delay, and indulge in fancied security: the present may command more of their thought and attention than the future; and worldly-minded professors may become increasingly indifferent to the spirit of genuine discipleship. But the "cry" will eventually peal upon the ears of all. Whether the Saviour here hints that some, in the capacity of watchers, will be always found wakeful and "ready," we may hesitate to decide, while admitting that such true. friends of the Bridegroom will never be wanting-who will also desire to be faithful friends to the slumbering virgins, that they may not, if possible, be taken by total surprise. We are rather disposed to understand this "cry" as representing the varied dispensations of

providence, by which God intends to convey the intimations of His will both to individuals and to His church at large. Such dispensations may at all times be distinctly recognised by those who are disposed to know the mind of God; though it is equally true, in consequence of our spiritual drowsiness, that we too commonly fail to apprehend His near approach. The "midnight," in which the "cry is heard, may be supposed to symbolize the condition of some, at least, to whom the summons is given. It is the night of senseless security with them. The "god of this world" has blinded their understanding, and they have allowed themselves to think that now an indefinite period for self-indulgence is at their command.

But probably the coming at an hour when one thinks not is here the main idea to be received. And how painfully true is this in the history of individual men! We cannot fail to have observed that the summons comes to the vast majority when it is one of the things least of all expected. How few preserve the wakeful, listening condition of soul which implies their constant apprehension of the possible nearness of the Bridegroom! The many require the ringing "cry" to wake them to the necessary preparation. There is, in fact, an important truth in the remark of Luther: "If this were not done, all must despair; but the consolation is, that the Bridegroom causes a cry to go before Him, and calls us to Him;" though we may take exception to the idea which seems to underlie the words, "and calls us to Him." In another parable the unexpectedness of the summons is given by the Saviour with the utmost point and force. The wealthy worldling laid out his plans as if the future were under his control, while making for it an overflowing provision. The picture which his imagination drew called forth the presumptuous exultation, " And I will say, Soul, take thine ease; eat, drink, and be merry." But the words are scarcely fallen from his lips, when the cry of the summons falls upon his ears: "This night thy soul shall be required of thee." The demand is as peremptory as it is sudden and unexpected. If the Saviour here intended to represent the case of one who was a Jew, and who, therefore, regarded himself as a member of the family of God, the parable, we fear, finds an illustration still in the case of many. The spirit of worldliness, in its eagerness for the accumulation of wealth, and the appropriation of it for purposes of personal gratification and display, is one of the special dangers, of the present time, which assail members of the professing church of Christ. The midnight" condition of soul to which this leads exposes them to the sudden and imperative "midnight" summons.

The discovery of the destitution of the "foolish" now presents itself. "Then all those virgins arose, and trimmed their lamps." Now fully awakened, the "wise" have recourse to the supply which they had discreetly taken with them. It is sufficient to restore the