tles. By the coming of the bridegroom, mentioned in the sixth verse, is probably implied the appearance of the Son of God for the destruction of their city, the subversion of their temple, and utter overthrow and dispersion as a nation. This event occurred at midnight, that is, at a period altogether unexpected: they did eat, they drank, they bought, they sold, they planted, they builded, they were absorbed in their secular pursuits and gratifications, until sudden destruction came upon them, as travail upon a woman with child.'*

The phrase kingdom of heaven' should here be understood somewhat as the word 'church' is now generally used, viz. to signify the professed followers of Christ. They were represented by the virgins, those who watched for their master's coming by the wise virgins, and those who were regardless of that event by the foolish. Chris

large lanterns, bands of barbarian music, and gorgeously decorated sedans for the bridegrooms and their brides.' (Vol. iii. p. 73.) Again, they give us another account. 'In the evening, a splendid procession passed up the street where we lodged, in Calcutta, in honor of the marriage, or rather the betrothment, of a young baboo, or boy, of great rank, to a girl of the same age-the parties being about eight years old, each. In front marched a fellow who had work enough to carry a pair of huge drums, encircled with wire-work, which were beaten by two able-handed comrades on either side of him. These were followed by the representation of a mountain, made of paper and tinsel, with jutting rocks, trees and animals upon it, supported upon men's shoulders, as were all the succeeding pageants. The next of these was a large boat, terminating forward in the head and breast of an immense bird; the vessel itself was full manned with rowers, managing their paddles as though they were on the river. Next came the gaudy model of a temple, upon many pillars. A second exhibition of the same kind, in which appeared two well-dressed young women, came afterwards; and a third, open all round, and most sumptuously adorned, exhibited the bridegroom, sitting under a canopy, and attended by four youths, the latter apparelled in crimson; but the former (a beautiful child) wore a brown silk frock, spangled with gold, and strung with pearls. The bride, in an elegant palanquin, but not visible, brought up the rear. On each side of the way, artificial trees, flowers, companies of soldiers, and numberless other fanciful accompaniments were borne along with the procession. Bands of musicians, meanwhile, made the air ring with their harmony, or their dissonance, as the ear might be familiar or unaccustomed to their strains. The length of the whole cav alcade was nearly a quarter of a mile.' (Idem. pp. 101, 102.) * Proudfit on the Parable, p. 73.

tians were too prone, like these virgins, to slumber. Paul, in writing to the Romans, endeavored to awake them. 'It is high time to awake out of sleep.' (Rom. xiii. 11.) Addressing the Thessalonians, the same apostle said, 'For yourselves know perfectly, that the day of the Lord so cometh as a thief in the night. * * * * * * Therefore, let us not sleep, as do others, but let us watch and be sober.' (1 Thess. v. 2, 6.) By the coming of the bridegroom in splendor, with his attendants, Jesus represented his own coming, in his glory, with his angels, or messengers, at the destruction of the Jews. As the wise virgins entered with the bridegroom to the marriage, so the watchful Christians entered into the enjoyment of all the blessings which accrued to the church from that signal destruction of its enemies, which took place at the coming of Christ; and as the foolish virgins were excluded from the marriage, so the heedless, sleeping professors, who did not watch for their Lord, were excluded from the blessings which the watchful enjoyed, and were shut out in darkness and misery with the hypocritical Jews, the avowed enemies of Jesus Christ. Kenrick will be found to confirm the views here advanced. Remarking on verse 13, he says, 'These last words, as well as what the parable begins with, show that it refers to the coming of Christ, for the destruction of Jerusalem, and not to his coming at the general judgment; for he concludes with the same exhortation which he had subjoined to the account which he gave, in the former chapter, of the signs of his coming in that event his language there was, (ver. 42,) Watch, therefore, for ye know not what hour your Lord doth come.' The intention of the parable is to enforce the necessity of watchfulness, by showing the distinction which will be made in that day, between those by whom it was practised, and those by whom it was neglected. The wise virgins, who were prepared for the bridegroom when he came, and

* This author believed in a 'general judgment,' so called, in the future state, and applied the parable of the Sheep and Goats (Matt. xxv. 31-46) to that event.

were admitted with him to the marriage feast, are sincere Christians, who, by the constant practice of the duties of piety and virtue, would secure his favor, and, being always prepared for his coming, would escape the judgments that were coming upon the Jewish nation. The foolish virgins, are those who profess themselves Christians, but want hose substantial virtues which are necessary to recommend them to the favor of Christ, and, when he came, would be disowned and rejected by him, and suffered to perish with others.'*

This is all it is necessary to say on this parable, in this place; since it will be brought forward again, in the course of the examination of Matt. xxv. 31-46.

*

Exposition on Matt. xxv. 15.

}

PARABLE OF THE UNFAITHFUL SERVANT.

Matt xxv. 14-30. Luke xix. 11-27.

'For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one, went and digged in the earth, and hid his lord's money. after a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came, and brought other five talents, saying, Lord, thou deliveredst unto me five talents; behold, I have gained besides them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came, and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents besides them. His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Then he which had received the one talent came, and said, Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strewed: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gathered where I have not strewed; thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not, shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth.' (Matt. xxv. 14-30.)

DR. CAMPBELL remarks, something (it is not said what) is here compared to a man who went abroad. This defect is supplied in the common version by these words -"The kingdom of heaven is." In my opinion it was,

originally the "SON OF MAN IS."* This we regard as a very probable conjecture, or, at any rate, we are confident Jesus intended to represent himself by the man travelling into a far country.'

As this parable has been injudiciously applied to the future immortal existence, particularly the last clause of it -Cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth'—it will be proper to lay before the reader the opinions of standard orthodox writers, who may be supposed to have exercised an unbiassed judgment in the case before us.

Dr. Proudfit supposes the passage originally to have had an immediate and primary reference to the Jews, although he was himself disposed to give it a more extensive signification. This parable, like the one which precedes it, may be considered as pointing immediately to the nation of the Jews; they were peculiarly the servants of God by external profession; they were separated from the rest of the world, and set apart for promoting his praise in the midst of a benighted and degenerate age. Various goods or talents were committed to them, because to them pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises.' Bishop Pearce says, "The moral of this parable is, that Jesus would reward or punish Christians according to their behavior under the means of grace afforded to them; and that from every one would be required in proportion to what had been given to him. And this distinction, made between them, was to be made at the time when the Jewish state was to be destroyed.'‡

Dr. Whitby says, also, The parable here, as it respects our Lord Jesus Christ, going into a far country to receive a kingdom, and return again, either respects his going to heaven to sit down at the right hand of God in majesty and glory, and so take possession of his mediatory kingdom, and the return to punish the unbelieving and obdu

*Note on Matt. xxv. 14.

Lectures on the Parables, pp. 102, 103.

+ Par. and Com. on the place. See also his remarks on Luke xix. 12.