a prudent foresight But let us carefully examine the whole parable in the order it stands, that we may perceive the design of our Divine Teacher, and prepare to meet him with joy.

I. THE KINGDOM OF HEAVEN IS LIKENED UNTO TEN VIRGINS, WHICH TOOK THEIR LAMPS, AND WENT FORTH TO MEET THE BRIDEGROOM.

The kingdom of heaven is the visible church of Christ, including every class of professors, whether wise or foolish. Virginity is an emblem of purity; and the members of the church are compared to virgins, because they profess to be pure and holy. How far this is true, God knoweth. But it will be awful to be found in a state of moral pollution when the Bridegroom cometh.

The lamp is a symbol of our profession; and all professors have their lamps. This is perfectly right; for we should not be ashamed to own our heavenly Bridegroom. Let us never shrink from this profession, either through the sneers of infidels, or the ridicule of profane men.

We profess to wait for the Bridegroom, when he shall come in his glory, to receive his friends to the marriage feast. The church has been looking for his appearance ever since he ascended into heaven; and she is still waiting for that glorious event.

II. THE CHARACTER OF THE VIRGINS, AND THEIR PREPARATION TO MEET

THE BRIDEGROOM.

Their character was mixed. Five of them were wise, and five were foolish. Thus the visible church is a mixed body. Some are sincere, and others are hypocritical; some are active and zealous, and others indolent and lukewarm; some are wise and prudent, and others are foolish and thoughtless.

The foolish virgins took their lamps, but they did not take a reserve of oil. Many profess the Christian religion, who never experienced a deep work of grace in their hearts; and their religion may do for this world, but it will not do for that which is to come. A little oil in the lamp will make a momentary blaze, but that blaze will soon go out without a fresh supply of oil.

But the wise virgins took oil in their vessels with their lamps, and, by a prudent foresight, prepared for future events. Here is the great point of the parable, and that which essentially constitutes the wisdom of the wise. The burning lamp is a fine emblem of a holy life; and oil in the vessel is an emblem of that grace in the heart which feeds the lucid flame.

How foolish are they who rest in a superficial religion! They neither enjoy the pleasures of the world, nor those which flow from a deep acquaintance with Divine things. Let us now seek a deep work of grace; and let us have our vessels filled with oil; for if we put it off till the Bridegroom comes, we cannot enter into heaven.

III. WHILE THE BRIDEGROOM TARRIED, ALL THE VIRGINS SLUMBERED

AND SLEPT.

The coming of Jesus, who is the Bridegroom, is clearly foretold. He was expected by many in the early ages of the church; but, after a lapse of eighteen hundred years, he has not yet appeared. Thus he seems to tarry; but his coming has not been delayed a moment beyond

the proper time. That time has not been revealed; but when it comes, it will be soon enough for the wise, and too soon for the foolish.

By the slumber and sleep of the virgins, many understand a state of careless security, and a want of watchfulness; which, they say, is but too common even among the wisest and the best in the church of God. This may be true to a certain extent; but it does not appear to be intended by our Lord; and for this obvious reason, no blame is attached to them for slumbering and sleeping.

It is more probable that the virgins slumber and sleep in the grave, because they do not awake at all until the coming of the Bridegroom is announced. Many who professed in their day, to be looking out for the Bridegroom, now slumber and sleep in the dust; and we also may fall asleep before he comes; but we shall all awake and arise at the sound of the last trumpet. Dan. xii, 2.

IV. AT MIDNIGHT THERE WAS a cry made, BEHOLD THE BRIDEGROOM COMETH GO YE OUT TO MEET HIM.

Thus the second coming of our Lord will be proclaimed by the archangel, and by the trump of God; and that proclamation will be heard by all on earth, and by all under the earth. Let us seriously reflect how that cry would affect us, if we heard it now; and let us put this plain question to our hearts, Are we now prepared to meet the Bridegroom?

By midnight, we may understand an unexpected hour. It cannot be taken literally; because when it is midnight in one part of the globe, it is midday in another. But when the cry is made, let the hour be what it may, all must go forth to meet the Bridegroom. He will judge the world; every one will be summoned to appear before him; and from his tribunal there can be no appeal.

V. WHEN THE CRY IS MADE, THE VIRGINS ARISE, AND TRIM THEIR

LAMPS.

Then every professor will enter upon the work of self-examination; and try to make his lamp burn bright. This should be done every day in the present world. Then we shall constantly apply to God for a supply of oil; but if we put it off till the Bridegroom comes, we shall be left in a state of darkness and despair.

A pro

At the solemn midnight hour, when the Bridegroom comes, every one tries to make his lamp burn; but how can it burn without oil? fession, without grace in the heart, cannot shine at the last day. The bare lamp gives no light. All is darkness about it; and this will be fully known at the coming of the Bridegroom.

VI. THE FOOLISH VIRGINS APPLY TO THE WISE FOR OIL; BUT THE WISE

HAVE NO OIL TO SPARE.

The ground of the application is this, "Our lamps are gone out." Sad case! They shone for a time; but now they are in darkness. Perhaps they had a little religion once; but it has been entirely lost.

Now they say to the wise virgins, "Give us of your oil;" impart some of your graces to us, for we have none of our own. But this is utterly impossible. Saints may give counsel to men; offer up prayers for them; and set them a good example; but they cannot give grace. The wise will have no oil to spare. It will be all that they can do

There

to keep their own lamps bright when the Bridegroom comes. are no works of supererogation; no stock of human merit to dispense to the needy. Lord, save us by thy grace!

VII. WHILE THE FOOLISH VIRGINS GO TO BUY OIL, THE BRIDEGROOM COMES: THEY THAT ARE READY, GO IN WITH HIM TO THE MARRIAGE; AND THE DOOR IS SHUT.

Under that emblem

The wise are admitted to the marriage supper. all the pleasures of heaven are fully represented. Here the appetite may be cloyed with feasting; there it cannot. Here our feasts are sensual; but there the feast is spiritual. Here our feasts are of short duration; but there the feast will be eternal.

Two ends are answered by the shutting of the door: first, the wise are shut in with their Lord; secondly, the foolish are shut out, and excluded for ever. Of all things that the mind can conceive, it will be the most distressing to be shut out of heaven. Professors shut out! O

how awful! Here they mixed with the saints, enjoyed the means of grace, and were called holy ones. In the next world they are separated from the righteous; they have no means of grace; their characters are developed; and they are seized with black despair.

VIII. AFTERWARD THE FOOLISH PRAY TO BE ADMITTED; BUT THE BRIDEGROOM SAYS, I KNOW YOU NOT.

He knows who they are; but they are not approved. To know, in Scripture language, is to approve; and not to know, is to disapprove. Jesus will not acknowledge them as his friends. They now live under his disapprobation; and then this disapprobation will be publicly declared.

It is clear that it will be too late to seek religion when the Bridegroom comes. There is a time for all things; and now is the accepted time; and now is the day of salvation. Oil may be had now. The grace of God is free for all. The channels of mercy are open to all; but that grace will be withdrawn, and those channels will be closed up in the

next world.

In the conclusion of the parable we are exhorted to watch; because we know not when our Lord may come. Watch now, and you will be ready then. Watch now, and you will add prayer to your watchfulness. Watching leads to prayer, and prayer to watching. These always go together, and they cannot be separated. Prayer will fill your vessels with oil; and watchfulness will keep it safe.

The uncertainty of Christ's coming is urged as a reason of watchfulness; and it is a weighty reason. He may come to-day; or it may not De of many years. But let us look out for his coming; and when he comes, may our lamps be burning bright. Then all will end well. Grace will be our portion on earth, and glory will be our portion in heaven. Amen.

SERMON CXII.

THE SPIRIT MAY BE QUENCHED.

Quench not the Spirit. 1 THESSALONIANS V, 19.

If we apply this passage of Scripture, as some writers have done, to the miraculous operations of the Spirit, it will clearly follow, that no inan can quench the sacred fire, unless he have the extraordinary gifts of the Holy Ghost. But if we examine the context, it will appear that his ordinary influences are intended. For there we are commanded to rejoice evermore; to pray without ceasing; and in every thing to give thanks. And these duties are binding on all Christians in every age and nation. But how can they be performed? Only by the enlightening, warming, and sanctifying influences of the Spirit; and if this holy flame be quenched, we shall neither rejoice, nor pray, nor give thanks to God. But why are the operations of the Spirit compared to fire? How may the Spirit be quenched? And what are the effects of quenching the Spirit?

I. WHY ARE THE OPERATIONS OF THE SPIRIT COMPARED TO FIRE?

The comparison is frequently made both in the Old Testament and in the New. In the Old Testament the Holy Ghost is called a "Spirit of burning" or, as Dr. WATERLAND reads, the Spirit of cleansing; and in the New Testament, his baptism is called a "baptism of fire." Isai. iv, 4; Matt. iii, 11. When he came down from heaven on the day of Pentecost, he appeared in the form of "cloven tongues like as of fire ;" and this might be an intimation that he would accompany the preaching of the Word as a purifying flame, when faithfully delivered by his ministering servants.

But the ordinary influences of the Spirit, like a flame of fire, illuminate the soul with a knowledge of the truth. When he shines on the understanding, the Scriptures are opened in their beauty and fulness, and we see wondrous things in the Divine law; and when he shines on the heart, we discover our sonship, and the work of grace which he has wrought. For he witnesses with our spirits, that we are the children of God, by shining on his own work, and discovering to us our regeneration and new creation; and when this light is strong and clear, all our doubts and fears are instantly removed, and we rejoice in God our Saviour.

And as fire warms and cheers the body of man, so the influences of the Holy Spirit warm and cheer his soul; promoting lively and active dispositions in the service of God. The soul that does not feel these influences, resembles nature in the depth of winter, when all things are cold and dead, gloomy and dreary, barren and unfruitful; but when we feel the vital flame in active operation, we are like nature in the summer months, when the solar fire produces the most lively appearances in

every direction, and ripens the fruits of the earth for the approaching harvest.

But the operations of the Spirit are compared to fire, because he purifies and refines the soul, as that active and powerful fluid purges material bodies from their dross. This is done in perfect harmony with the freedom of man as a moral agent. Thus, the warnings of the Spirit produce a fear and dread of sin; his sweet and alluring drawings produce a love of holiness; and his active influences transform the soul into the image of God. Thus, he burns up the dross of sin; refines and purifies the heart; and fills the soul with a burning zeal for God. II. HOW MAY THE SPIRIT BE QUENCHED?

Every thing that counteracts the work of grace in the soul quenches the Spirit of God in his hallowing influences. The whole may be comprised in two things: first, sins of omission; and, secondly, sins of commission. The first is a neglect of some known duty; and the second is a wilful violation of the Divine law.

We quench the Spirit by neglecting prayer. The reasons of this are obvious: He works in us a spirit of devotion; when we neglect prayer, we resist his workings; and that resistance damps the sacred flame. Then we feel no desire to pray; but are left to the foolish desires of our own corrupted hearts.

The Spirit may be quenched by neglecting the Word of God. The sacred Volume was inspired by the Holy Ghost; and when we neglect it, we disregard his teachings. This is a high affront and insult offered to the Spirit; and has a direct tendency to extinguish the sacred fire in our hearts.

Many quench the Spirit by neglecting the means of grace. In those means, when piously attended, there is a special influence of the Holy Spirit; and he who stays at home, under any frivolous pretence, pours contempt on that influence. This damps the sacred fire in his own heart; and provokes the anger of God.

It is quite certain that vain and impure thoughts quench the Holy Spirit. These should be hated and abhorred, because they are in direct opposition to his sanctifying influences. It was said in the days of Noah, "My Spirit shall not always strive with man ;" and we cannot wonder at this, because "every imagination of the thoughts of his heart was only evil continually."

The Spirit may be quenched by unholy tempers. Among these we may notice pride; which, as a pious writer observes, "is the master-sin, and first-born of the devil;" covetousness, or an inordinate love of wealth; with anger, hatred, malice, and revenge. These tempers, with many others, are so directly opposite to the pure workings of the Spirit, that they cannot fail to extinguish the holy fire.

But the Spirit may be quenched by improper conversation. This includes foolish jesting; taking the name of God in vain; slandering absent persons; deceitful and mischievous conversation, which is like the poison of asps; and idle, trifling conversation, like that of the Athenians, who "spent their time in nothing else but either to tell or to hear some new thing." Acts, xvii, 21. Such conversation is directly opposed