servants of him who sowed good seed in his field, and they that cry aloud, "Behold the bridegroom cometh," sustain another position.

But it may be said, that on all nuptial celebrations in the east, the announcement "Behold the bridegroom cometh," was made by some messenger, or forerunner, dispatched by the bridegroom; and if the figure be carried out, some herald must be sent from God to make the proclamation. Admitted. But was not John the forerunner of Christ? And did he not herald forth to the Church (virgins) the proclamation of the bridegroom's first coming? If it be objected that John was not a celestial being, and therefore not sent from God, we reply: "There was a man sent from God, whose name was John," (John i: 6). Now as it does not follow that John, the Baptist, was an angel, because he was "sent from God," neither will it follow that the heralds that announce his second coming will be angels, because despatched by the bridegroom. If it could, with propriety, be said of John, the servant of the bridegroom, that he was "sent from God," what impropriety in believing that the cry, "Behold the bridegroom cometh," will be made by the servants of the bridegroom, that is, the watchmen? The analogy of scripture, yea the whole history of the past, shows that God has ever acted upon this principle. The good servant, at the second advent of Christ, will be found saying, the Lord is coming, or "behold the bridegroom cometh ;" and the idea that celestial beings will announce the proclamation, "Behold the bridegroom cometh," cannot be justified by inferential evidence, in the absence of all positive testimony to the point.

Some have assumed the position that the cry, "Behold the bridegroom cometh," will be given by the Archangel: but this is merely an inference in the absence of proof or probability. Does the scripture any where inform us that that proclamation will be announced by the Archangel at the coming of Christ? Nay verily. But it may be asked, does not the Apostle say, (1 Thess. iv: 16,) "For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first." True; but there is no intimation that He proclaims the coming of the bridegroom. The word rendered "shout" is keleusmati, signifying, according to Liddell and Scott's Lexicon,

an order or command, especially the word of command in war." There is no such definition given as shout. The Syriac version reads: "Our Lord will himself descend from heaven with the mandate," that is, the command. The Douay reads, "The Lord himself shall come down from heaven with commandment, and with the voice of an Archangel, and with the trumpet of God: and the dead who are in Christ shall rise first." This corresponds with John v: 28, 29;

Marvel not at this: for the hour is coming in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation."

But to return. We remark that the Church, not the angels, are to fulfil this parable. "Then," says the scripture, "shall the kingdom of heaven (the Church) be likened unto ten virgins," etc. We, as before re

marked, have no authority to add to the word of life, neither is there any necessity of dragging any thing into this parable which the Lord has not presented. In the parable of the wheat and tares, for instance, no feature is presented in the interpretation which is not involved in the parable itself. The same principle is carried out in the parable of the sower.

Some have taken the ground that the word "cometh" signifies "to glide along," implying that the Lord, who is personated by the bridegroom, will be actually on His way when the announcement is made. But let us apply this rule to passages containing similar phraseology in other portions of the word.

For behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch," (Mal. iv: 1). "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen," (Rev. i: 7.) "He which testifieth these things saith, "Surely, I come quickly," (Rev. xxii: 20). "Marvel not at this; for the hour is coming in the which all that are in the graves shall hear his voice," (John v: 28).

Now, if the position that some have endeavored to sustain, namely, that the word "cometh implies an immediate revelation of Christ, because he is actually on His way when the cry is sounded, if that be the true position, then the burning day must have been realized more than two thousand years ago; the dead

must have been resurrected when Christ was upon the earth, and He must have been actually on His way to earth the second time for more than seventeen hundred years, and not yet have made His glorious appearance to the waiting bride.

It may be said, that the passages quoted were spoken prophetically. But what evidence have we that John, in Rev. i: 7, for instance, spake in an especial manner prophetically? He commences a description of the Scenic representations, or in other words, revelations which were communicated unto him in the tenth verse of this chapter, and not before. We have given several examples to establish the usus loquendi of the word erketai, which occurs in all the verses quoted froin the New Testament, except that in Rev, xxiii: 20, and there the word has precisely the same signification, only it is in the first person, instead of the third; and if these references do not establish the scripture usage of the word, it would be impossible to prove anything on the subject. But the expression "Behold, I come quickly," is sufficient alone to settle forever this question; for, Jesus uses the word erkomai, "I come," in the present tense, although by adding the word "quickly," He shows it cannot be immediate action then in process of accomplishment. It may be called prophetical or otherwise; that is not material: the usage of the term in this sense settles the question of immediate action.

“Then all those virgins arose and trimmed their lamps." They betook themselves to the investigation of the word of God on this subject; and to the wise the light shone upon this point.

"And the foolish said unto the wise, give us of your oil, for our lamps are gone out." What are we to understand by the oil? We are told it is grace, or the Spirit of God. But there seems an incongruity in this application. We are informed, "the wise took oil in their vessels, with their lamps." This implies at least that the virgins had power to transfer the oil from their vessels into their lamps. Now, if the lamp be the Bible, and the oil the Holy Ghost, how are we to reconcile the subject with the idea of the virgins having control over the oil? Is it in our power to control the movements of the Holy spirit? True it may be said, the Lord pours the Holy Ghost upon us through the operation of which we receive the light. But this is pouring the oil into the vessel, and not into the lamp. It is true, the Lord anoints our eyes that we may see; that he applies His grace to help our infirmities, and aid us in understanding and believing His word; but this does not meet the case, for the oil must represent something over which the virgins exercise control, at least to a great extent. They pour it into the lamps, or saturate the wick. Permit us to illustrate this point. We listen to an argument on some scriptural position, that we do not understand. As the speaker advances step by step in his argument, and files in the evidence on the subject, we become convinced; and when the mind assents to the truthfulness of the position, or in other words, the moment we believe, we naturally exclaim, that is "light." Well now, what produces the light? It is faith. Faith in what? The word of God. It may be said, we cannot have saving faith withont the assistance of the Spirit. True; but what