It is doubtless true, that "all scripture is profitable for doctrine, for reproof, for correction, and for instruction in righteousness;" and the last crowning truth is intended, we believe, to be wielded as an engine of tremendous power in the hands of the faithful servants, and wise virgins, for the benefit of the Church and the world; to console the one with the glad tidings "that her warfare" (Zion's) "is accomplished;" and to admonish the other "to stay not in all the plain, but to escape to the mountain," lest they be consumed; for "the day of the Lord HASTETH GREATLY." The commission to the disciples to preach the Gospel, covers the whole ground, from the date of that commission to the consummation of the age; and in this work of instructing men "to observe all things, whatsoever I have commanded you," says Jesus, "lo, I am with you alway," or as it might be rendered, "all the days,"

EVEN UNTO THE END OF THE WORLD."

The end of the world is the gathering in of the harvest; and at the harvest the separation takes place between the wheat and the tares; the latter is first gathered, and bound in bundles to be burned; then the wheat is gathered into the garner. The wicked are to be severed from the just, (Matt. xiii: 49).

Then the righteous, changed to immortality, enter in to the marriage supper of the Lamb, and the door is shut. Thus in Luke xiii: 25–29, “the master of the house" is represented as risen up, and having "shut the door;" and the wicked begin to stand without, and to knock at the door.

We are far from advocating the theory of a shut door, as held by some. But there will evidently be a

short space of time just prior to the coming of our King, when the Spirit will no longer strive with men, and mercy will no longer plead for the sinner. The Lord now waits to be gracious; the sword of justice is now held back by the mediation of the Son of God. Whether the door referred to in the parable is what is usually termed the door of mercy, or not, it is evident God's Spirit will not always strive with man. The Lord suffered the wickedness of the antediluvians for a period of a hundred and twenty years; but at length His mercy was exhausted, and we may reasonably conclude, that when the Lord said to Noah, “Come, thou and all thy household into the ark, for thee have I seen righteous before me in this generation," their day of probation was over. O, what a moment of awful suspense!!

The Lord was long-suffering and gracious toward the abandoned occupants of the cities of the plain, Sodom and Gomorrah, Admah and Zeboim; but when He sent his servant, the Patriarch, to bear a message of warning, and that premonition was to them as the words of "one that mocked," the die was cast, and their reception of the last message of mercy did but add iniquity unto iniquity. It was the turning point in their history, and nought remained but the execution of that fearful sentence which was the penalty of disobedience. Still a space of time was granted; not for the repentance of the wicked, but for the salva tion of Lot and his family.

We cast the eye of our imagination to the memorable spot, as the heavenly messengers are conducting the favored family out of that devoted, city. They

pass from street to street in the twilight of early dawn, unobserved by all, it may be, except by those guardian angels, who watch their onward march from the city of destruction. They retire to the city of Zoar, and are safe, while the fearful vengeance of Jehovah overwhelms the adversaries with devouring fire, and they become an everlasting memorial of the fiery indignation of God against the devotees of pollution and sin.

The same principle is exhibited in the dealings of God with the Jewish nation. They were favored with the oracles of truth, and the mission of the Son of God. Witness the miracles He wrought, and the prophecies he fulfilled. But notwithstanding all this, they rejected that chief corner stone, their true Messiah. Jesus expostulated with them in all the tenderness of infinite love, and admonished them faithfully of their approaching destiny; but all to no avail. They had "rejected the counsel of God against themselves." Neither the expression of love divine, nor the admonitions that fell from the Saviour's lips, could make an impression on their unbelieving and adamantine hearts. As a nation, they were abandoned of God; and His Son thus pronounces their fearful

doom:

'Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee: and they shall not leave in thee one stone upon another: bc

cause thou knowest not the time of thy visitation," (Luke xix: 42–44).

Now, as there has been a short period of time in the instances cited above, during which the Spirit did not strive, nor mercy plead, we are inclined to believe, from some passages of scripture, that it will be so, just prior to the appearing of the Saviour. For example, the Apostle says, (Rev. xxii: 11, 12), "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And behold, I come quickly; and my reward is with me, to give every man according as his work shall be."

In Luke xiii: 24-27 we read:

"Strive to enter in at unto you, will seek to

the strait gate; for many, I say enter in, and shall not be able. When once the Master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity."

Once more, lest it still be insisted, that there can be no opportunity to replenish their vessels with oil after the midnight cry is given, we would further remark, that as the light on the word, with which the virgins went forth, was evidently a discovery, as they believed, of the time of Christ's appearing; so when they are aroused from their slumbers by the midnight cry, they

again have recourse to the same lamp, or word of God for light; which we could not expect if they were notified by Angels at the close of time. Again, it is evident the wise virgins themselves were not in full preparation to meet their Lord when the cry is sounded. They were awakened from their sleep, arose upon their feet, and trimmed their lamps; all of which constituted a part of the preparation. But it is plain, from other portions of God's truth, that the transformation from mortality to immortality will be instantaneous as the lightning's flash, when the last trump shall sound; and no previous warning, it appears, will be given to render the time of Christ's appearing certain, as it would be if announced by celestial beings to the saints; otherwise they would not be associated with the worldling in the same field, or at the same mill, in the common avocations of life, nor reposing on the same couch.

Again, we cannot well conceive that the foolish virgins, if the proclamation were made publicly by heralds from the bridegroom, would repair to the wise for instruction on the subject, or to their Bibles for light on the coming of the Lord; for an annunciation from the Angels would remove every doubt, and supercede the necessity of investigating the word. But if it be contended that the message will be whispered in the ears of the virgins by invisible messengers, then it is evident the foolish virgins would not be the subjects of such special favor of the bridegroom. So in whatever light we view this subject, it is evident that this portion of the parable will be fulfilled before the close of probationary time.

One more point remains for remarks, namely, a cau