And let it be remembered that, in the day when the Great King shall come to see those who have been invited to his heavenly kingdom; when he shall decide who of them are worthy, who are unworthy, to sit down at the marriage supper of the Lamb, when he shall separate them according to the standard, not of their professions, but of their lives and actions, no plea of ignorance or of omission, no excuse of forgetfulness, or of inability to attain this indispensable requisite, will then be accepted. All who have not declined the invitation know well the conditions of it; all who call themselves Christians are at least in a position to understand the responsibilities of their profession. He who thinks he can put an outward communion in Christian privileges in the place of faith and charity, or that he can belong to Christ without having the spirit of Christ, may indeed deceive himself for a time, and pass undetected amidst the other guests at the marriage feast of the Lord; but when that Lord comes to see the guests, he will be speechless. The terrible silence of conviction will overwhelm him with shame and confusion. The excuses and the apologies, the self-satisfied security and easy delusion which have so often served him in times past, will stand him in stead no longer. Conscience will be at length fully aroused, and he will be awakened to a fearful reality of the long-forgotten truth, that except through Christ, and through a lively faith and active love towards Him, there can be no acceptance or hope of salvation.

The warning with which the parable concludes, 'For many are called, but few chosen,' is intended to convey this solemn truth that the case represented in the narrative is not a solitary exception, but that, out of many who have been invited to share the blessings and the salvation of the Gospel, comparatively few will be found to have profited by these privileges: few will have so used the many opportunities for making their calling and election sure' as to be chosen to partake of those pleasures which are at God's right hand for The robe of habitual righteousness is the only assurance of acceptance. Without this requisite, many will indeed claim to be admitted to the marriage supper of the Lamb. All such claimants will meet the same refusal; to all will the same question be addressed, 'How camest thou in hither, not having a wedding garment?'

evermore.

THE TEN VIRGINS.

MATT. XXV. I-13.

Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

HIS parable is a continuation of the discourse

THIS

delivered by our Lord in the preceding chapter, in which he had been foretelling to his disciples the reward which would be bestowed on those of his servants who should duly watch for his return to judgment, and the penalty which would be the lot of those who should be found to have been negligent of the privileges vouchsafed to them.

1. Then shall the kingdom of heaven, &c. At the time when the Son of Man shall come to render to every man according to his works, the character and

destiny of those who have been invited to partake of the privileges of the Gospel, will resemble that of the Ten Virgins, represented in the parable.

Took their lamps. Marriages in eastern countries are usually celebrated at night; and the Ten Virgins are described as going forth to meet the bridegroom, who is bringing home his bride.

6. At midnight. At a later hour than usual, when they did not expect him.

7. Arose, or, according to the original, 'were awakened.'

- 8. Are gone out. The translation in the margin of the Bible is more accurate are going out.'

10. To the marriage, that is, to the marriage feast. 12. I know you not-I do not acknowledge you as my friends.

Our Lord himself, in verse 13, gives the practical application of this parable, the design of which is to enforce the duty of watchfulness, a duty insisted on in the New Testament with peculiar earnestness. Thus our Lord himself— What I say unto you, I say unto all, watch!' 'Watch ye therefore, for ye know not when the master of the house cometh, at even, or midnight, or cock-crowing, or in the morning.' So St. Paul-' Watch ye, stand fast in the faith:' 'Let us not sleep as do others, but let us watch and be sober and St. Peter- Be sober, be vigilant:' and St. John, in the Revelation, describing the character of his ascended Lord, Behold I come as a thief; blessed is he that watcheth.'

'

The duty of watchfulness is peculiarly a Christian duty; that is, it is not enforced in the pages of the Old Testament; much less does it form part of any religious systems devised by men. And it is further to be remarked, that most of the passages which refer to this duty speak of it in connexion with our Lord's sudden coming. Indeed, this is implied in the very notion of watchfulness; for if timely notice were given to men of each one of the divine dispensations, vigilance on their part would obviously be superseded.

It may be urged, however, that if men were informed beforehand of the time of their Lord's coming (which, so far as their opportunities for repentance and acceptance with Him are concerned, is identical with the hour of their death), they would take care to amend their ways betimes, and be prepared to meet the summons to judgment. Such, however, is no part of God's dispensation to his creatures. It is enough for man to be assured, by the voice both of conscience and revelation, that this life is a state of probation and of responsibility; a preparation for another and better life hereafter. And if he be satisfied that he is liable to be called upon at any moment, and without any previous warning, to render an account of this his responsibility, it follows that a careful providence against danger and surprise ought to be the habitual tone and temper of his mind.

The necessity of this duty of watchfulness is very