IV. We may draw from this parable much important instruction, relative to spiritual calls.

1. Commonly speaking, God calls us by the outward ministry of his word, and by the stated means of grace. The servants of the king answer to God's ministers, regularly sent and appointed in his Church, to proclaim the tidings and explain the terms of salvation. It becomes, therefore, a matter of apprehension, that persons who deem the ministry inefficient to awaken them to repentance, and are waiting for some especial and distinct call,—may not be indulging the delusions of melancholy; or be a prey to the suggestions of Satan who knows that delay is the broad road to destruction. The king, in the parable, deemed the refusal given to his messengers, as an affront to himself; and the ruin of the Jews arose from not hearing the prophets whom he had sent. What was the destruction of the Jews, may be ours.

Let us

2. We infer from the refusals on the part of the invited, that though God calls men in such a manner as renders their absence inexcusable, yet he does it not (ordinarily) in such a manner as is irresistible. Men are reproached, in Scripture, for resisting, grieving, quenching the Holy Spirit. humbly and gratefully acknowledge that all the glory of our salvation is due to God working in us and with us; but we err in supposing that salvation can be wrought without us. Even the miraculous conversion of St. Paul was owing, in part, to the honest disposition which dictated the words, "Lord, what wilt thou have me to do?" The tongues of Angels signify little, if men obstinately stop their ears. The seed of grace is vainly imparted, with a liberal hand, to the hard-beaten high-road or to a rocky soil. The Jews have put this point beyond dispute : they were neither convinced by the miracles nor persuaded by the words of Jesus; and yet he declares that he did among them the works which no other man did; and they themselves confessed that he spoke as never man spoke. (STANHOPE.)

Christ enforces his exhortations to watchfulness, by the Parable of the Ten Virgins. MATTHEW, xxv. 1-13.

THEN, in that day of account, the state of things under the

Gospel-dispensation may be illustrated by the case of Ten Virgins, who, being invited to a marriage-feast, took their torches, and went forth to meet the bridegroom. 2. Now five of them were provident, and five careless: they that were careless, took their torches, but did not take any oil with themselves, besides what was at first applied: whereas the provident took a reserve of oil in their flasks which they carried with their torches. 5. But while the bridegroom delayed in coming out of the bridal-house, they all became drowsy, and fell asleep. 6. And at midnight, there was a loud exclamation made in the street, Behold, the bridegroom is coming: come ye forth to meet him.

7. Then all those virgins arose from sleep, and trimmed their torches.

8. And the improvident said to the provident, Give to us some of your oil: for our torches are going out. 9. But the provident replied, saying, Not so: lest there be not enough for us and you: but go rather ye to them that sell oil, and buy for yourselves. 10. And while they went to buy, the bridegroom and his retinue came : and those maidens who were ready, went in with him into the bridal-house; and the door was shut.

11. And some time after, the other virgins also came, saying, Sir, Sir, open the doors to us. 12. But he answered them, saying, Truly, I say unto you, I know you not: I do not look upon you as the companions of my bride.

13. Watch ye, therefore: for ye know neither the day nor the hour in which the Son of Man cometh.

v. 1: After the connubial union was solemnly ratified, it was customary for the bridegroom in the evening, to conduct his spouse from her friends, to his own house, with all the pomp that could be crowded into the procession. The bridegroom invited his young female friends and relations to add numbers to his retinue these took lamps and waited in a company near the house, till the bride and bridegroom issued forth; with whom they joined in the train, to the bridegroom's house. (HORNE, vol. iii. p. 409.)

1. We may observe, in this parable, the charitable decorum which our blessed Saviour keeps, as in other parables: as if he would fain suppose that amongst those who enjoy the Gospel,

the number of those who make a sincere profession of it, is equal to the number of those who fall off from it. If one son took riotous courses, another was constant in filial duty. He who had five talents, made them five more; he that had two, gained other two. If five of the ten virgins were imprudent, the other five were provident.

Though it may be doubted whether this inference be fairly drawn from the parable, it is, however, thus far instructive, that we ourselves should be so far from confining the Church of Christ within a narrow compass; that, on the contrary, we should extend our charity to all Christians, of what denomination soever, as far as their regard to the foundations of Gospel-truth will permit us to hope well of them. It is far better to err a little on the favourable and charitable part, than to indulge the censorious and damning spirit: an odious temper which to the infinite scandal of the Gospel, has prevailed upon some Christians to that notorious degree, as not only to shut out all the Reformed part of the Western Church under the appellation of heretics; but likewise to unchurch all the other Churches of the Christian world that do not own subjection to the pope, by declaring it "to be of necessity to salvation for every creature to be subject to the Roman bishop." Though, in judging of ourselves, we ought to remember that the gate is strait, and few find it; yet, in judging of others, we ought to remember that the Captain of our Salvation brings many sons to glory.

We may observe, how little is to be done to any good purpose in the great work of preparation for death and future. judgment, if the necessary labour be postponed. In what a sad confusion were the imprudent virgins, when, at the sudden coming of the bridegroom, they were not only asleep; but when, after being awakened, they found themselves altogether unprovided with what was necessary to trim their torches, at that very instant, but what could not be provided at an instant. The case of a dying sinner is not much more hopeful. How little is it that a sick man can do in such a strait of time, in the midst of so much pain and weakness of body, in such amazement and confusion of mind! With what face can he apply himself to God in this extremity, whom he hath so disdainfully neglected all the days of his life! How can he have the confidence to hope that God will hear his cries and regard his tears, which are

forced from him in this day of necessity? How can he who would not know, in that his day, the things which belonged to his peace, expect any other but that they should now be for ever hid from his eyes, which are ready to be closed in utter darkness?

Without pronouncing that a death-bed repentance is impossible, it is at all events most hazardous; and receives no encouragement from the present parable. While the imprudent virgins were buying oil, the bridegroom had entered his house : and the door was closed. In vain did they importune for admission: the only answer vouchsafed to them was, “I know you not." A late repentance, therefore, may be unavailing. The door was shut. The state of sinners and of saints will then be unalterably fixed. Death has closed the door of grace. This is the shutting of the door of the ark: when Noah had entered, he was preserved: all the rest were finally abandoned.

When the imprudent virgins applied to the provident for a portion of oil, the answer was, "There may not be enough for us and you." Though we have benefit, by the communion of saints, from the prayers of others, yet our own sanctification is necessary to our own salvation. Those that have most grace, have none to spare. The best have need to borrow from Christ; but they have none to lend to any of their neighbours.

And yet the Romish Church maintains, that there are some persons so excellently good, that they may do more than their own salvation needs. When, therefore, they have paid down to God what he cannot but allow to be a full and valuable consideration for eternal happiness, they may begin a new score and work for their friends. The bank or fund of this surplusage is kept at Rome; and those who never took care to have a righteousness of their own, may receive, at the discretion of the pope, indulgencies and pardons for any species of wickedness. What can be more contrary to Holy Writ, than to imagine that any living soul can have any superfluous merit to make satisfaction for the sins of others; whereas all that any man is capable of suffering, cannot suffice to satisfy for the least sin of his own, "the wages of which is death;" or that those imaginary superfluous merits should come in aid of the infinite and perfectly meritorious offering of the Son of God, which is fully sufficient to make satisfaction for all sins; or that this supposed treasury should

be kept under the key of some one sinful man. But such are the impious absurdities, to which the idolatrous Church of Rome exposes herself, when she abandons the rule of Holy Scripture, and follows her own vain and fond inventions.

Lastly. Let the general inference from this parable turn upon the application which our Saviour himself suggests: 'Watch: for ye know not the day nor the hour wherein the Son of Man cometh.' The event is certain: the time, uncertain. This warning voice of our Lord is necessary even for the more considerate Christians, who are not always so vigilant as they ought to be. "While the bridegroom tarried, they all slept." Even the disciples of our Saviour, whilst he was personally present and had given them an especial charge to watch and pray, could not watch with him, even for one hour. If we would not be surprised, we must look on every hour as the last. We stay abundantly too late, when we stay until the hour of death, ere we begin to think seriously of our salvation. The door may be shut. Dreadful and fatal words! No hope remains. Nothing but death shuts this door: but death may surprise us in our sins; and then despair is our portion. The day of grace has its limits and for those who have trifled it away, there remaineth nothing but the blackness of darkness for ever. (ARCHBISHOP TILLOTSON, chiefly.)

Christ repeats the parable of the talents, in a form something different from that recorded by St. Luke, xix. 13. MATTHEW, XXV. 14-30.

14. For the Son of Man will be, in administering justice at his coming, as a man who going abroad, called his servants together, and committed his goods unto them. 15. And to one of them, he gave five talents; to another, two; and to another, one; to every man according to his several ability of managing the sum; and immediately went abroad.

16. Then he who had received the five talents, went and traded with them, and gained five talents more. 17. And in like manner, he who had received the two, he also gained two more. 18. But he who had received the one, went and digged a hole in the ground, and buried his master's money.

19. After a considerable time, the master of those servants