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appearing of the great God, even our Savior Jesus Christ. (Titus ii. 12, 13.) A condition of waiting, looking, watching, expecting, hoping, anticipating, desiring, and hastening to join the Savior on his return, is everywhere spoken of as a characteristic attitude of the true people of God; whilst deficiency and weakness in this spirit of going forth to meet him is continually put down as a great diminution of the vitality of one's faith, and as a damaging blot upon one's fitness for that glorious event. It would seem, from the way in which the Scriptures speak of the matter, as if all the living powers of piety were linked with this condition of mind and spirit, and as if all the high blessings of ultimate glorification with Christ were reserved exclusively for those who put themselves in the posture of looking for and loving his appearing. "Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time, without sin, unto salvation." (Heb. ix. 28.) "There is laid up a crown of righteousness, which the Lord, the righteous judge, shall give . . . unto all them that love his appearing." (2 Tim. iv. 8.) Hence, says a very earnest and spiritual-minded commentator on this parable," the Church and people of God, after they are truly espoused to Christ, and made in any measure ready for Christ, are no more of this world, but look out of it, and verily expect the second coming and glorious appearing of Christ."*

* Shepard on the Ten Virgins, p. 189

It is also to be noted that these virgins took lamps with them, partly to meet the necessities of the case, —for such processions occurred only in the night,— and partly to meet the requirements of a custom which added greatly to the grandeur of the occasion. There have been many sharp words as to what these lamps were intended to denote. Some insist that they represent hearts and spiritual graces. I can find no authority for this in Scripture. The taking of our hearts and particular endowments also seems to me not to be sufficiently distinguishing to answer to that by which these virgins so conspicuously witnessed that they had been called to the wedding and meant to go. Whether a man be a child of God or not, he never fails to take with him his heart, and whatever gifts may appertain to him. These lamps were something distinguishing. They were the most prominent and manifest marks by which their bearers exhibited their distinctness from all others, and evinced what they were about. They were their particular external tokens as invited guests. The Scriptures also tell us that "he that trusteth in his own heart is a fool." (Prov. xxviii. 26.) Man needs a higher and better illumination than can come from such a source. The only proper spiritual lamp of which I know is that of which the Psalmist speaks, when he says, "Thy word is a lamp unto my feet, and a light unto my path." (Ps. cxix. 105; also Prov. vi. 23.) And whosoever would make his way to the marriage of the Lamb, must take that "word," and appropriate well its

blessed revelations, as his most distinguishing possession and preparation for a place at the glorious banquet. Nor is that "word" to be heard, read, and learned only it needs to be professed and lived. To take it, is not only to handle it externally or intellectually, but inwardly and practically to digest it,— to have it incorporated with our being, so as to be the bearers of it in our entire character, words, and works. Hence also the churches are called candlesticks and lamp-bearers. The Savior says, "The seven candlesticks are the seven churches." (Rev. i. 20.) Christians are "the light of the world.” (Matt. v. 14.) The Church is "the pillar of the truth." (1 Tim. iii. 15.) All the people of God, therefore, to be such, must be lamp-bearers; and the lamp they must bear is the lamp of truth, the word of God, professed with the lips, living in the heart, and manifested in all the life.

The taking of these lamps, then, points us directly to the Church, and to whatever is implied in becoming a real member of the same.* It is only as we become identified with the Church that we become part of that "pillar" or "stand" which bears the lamp and light of "the truth as it is in Jesus." He who has not confessed Christ before men, who has never been baptized into the name of the Father, Son, and Spirit, who has never joined in the holy supper to

* So Greswell, "The possession of a lamp is the possession of whatever is necessary to constitute a member of the Church, and therefore to the external profession of Christianity.”—Parables, v. 497.

eat and drink in memory of its Author at the common table of the saints, and who refuses to be known as one of the household and family of the confessors of the gospel of Jesus according to established order, has not yet begun to equip himself to go forth to meet the bridegroom. Not for one moment dare I consent to that separatism and individualism which sets up against the regularly-organized churches and makes each man his own Church and his own minister. It is, in some sense, to undertake to go to the marriage without a lamp.

And what if there be much deadness, and ignorance, and deficiency connected with many in the regular churches? What if the professions of many be nothing but empty lamps, whilst many others have not foresight and consideration enough to be adequately provided for the emergencies of their position? That certainly cannot excuse us for abandoning Christ's word and appointments to set up for ourselves according to our individual whims. The wise virgins had no right to refuse to take their lamps because the others had such a poor supply of oil, nor yet to separate from their company because they were foolish. No: Moses' seat still claims reverence from Israel, though filled by "scribes, Pharisees, hypocrites." (Matt. xxiii. 2.) Christ's word and ordinances still remain his, though touched by many a polluted and unworthy hand. Gold is still gold, though it be hung upon a harlot's neck. And people need to be cautioned as to how they decry regular Church-connections, or urge separation from them, or

refuse communion in them, lest they be found undertaking to judge before the time, and setting themselves to hew down the very "pillar and ground of the truth,” (1 Tim. iii. 15,) to which they themselves are indebted for the means of that enlightenment which they enjoy, and without which none of us would ever have been brought to know God. There may, indeed, be great churchliness without Christianity; but I know of no Christianity without something of churchliness, both to beget it in the first place, and to nourish and sustain it after it is begotten. A very able commentator has remarked that "in the nature of things it is impossible that any can become or continue a Christian without conforming externally, at least, to the profession of Christianity, in whatever that conformity consists."* It is, at any rate, worthy of careful note, that in this picture of Christ's acknowledged people every one has the lamp of public profession, and that in the regular way of established custom and order.

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But in their lamps they also took oil. true of the whole ten. Even those who so sadly failed in the end did not go with empty lamps. It is, indeed, said that they "took no oil with them;" but that refers to oil additional to what the lamps contained. Other parts of the record make it clear that they had oil in their lamps, the same as their wiser companions. This is presupposed in the very fact of their having lamps at all, which must have

*Greswell, Parables, v. 498.

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