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· But the wicked mall bave bis Portion with Hypocrites. 397 47 Verily I say unto you, ner (f). Verily I say unto you again, as I for-Sect. 163. that he shall make him Ruler merly did, that he will prefer him as highly, u n over all his Goods.
as if a Man should make his domestic Steward Mat.XXIV.
xii. 42,-44. pag. 121.)
Charge, shall be severely punished: And if that
wicked Servant mall presume to say in his Heart,
of his Fellow-Servants, who are more faithful
drunken Part of them, or with other dissolute
ay the Lord of that Servant shall certainly come in a
1 when he looketh not for him, and in an Hour that Day when he does not expečt [him,) and in an Hour he is not aware of ; when be is not at all aware, and cannot have Time:
to put on a Face of better Order, or to provide 51 And fall cut him and invent artful Excuses; And seeing him asunder, and appoint him his in the midst of his Revels and Usurpations, Portion with the Hypocrites:
there he shall scourge him so severely, that he hall
even cut him afunder (g), and appoint [hims his
Happy is that Servant, whom his Lord when he cometh, &c.] As no peculiar Rewards were conferred on any of the Apostles, or other faithful Ministers, at the Time of Christ's coming to destroy Jerusalem, this Clause sufficiently proves a Reference to the final Judgment; and will not permit us, with Dr. Hammond, to understand the Gnosticks, or with Dr. Whitby, the Apoftate Jews, as particularly intended by the wicked Servant mentioned afterwards; which seems plainly to refer to a debauched and persecuting Clergy, hypocritically pretending to a distinguished Zeal for Christian Forms and Institutions.
(8) Shall cut him afunder. ] That tearing, and cutting Persons into several Pieces, was a cruel Punishment used among the Antients, none acquainted with Antiquity can doubt; and Wolfius on this Text has demonstrated it, more copiously than any other Critick I have seen. Yet as the Criminal is here represented as surviving this Punishment, and consigned over to wailing and gnashing of Teeth, after it had been in Aicted ; I therefore, as before, (Luke xii. 46.). must understand it of being severely scourged, after which idle Slaves were often thrown into a Prison, where they lived miserably in every respect. To this our Lord alludes with a most obvious Propriety. See Seet. 114. Note (l), pag. 122.
(b) His Portion with Hypocrites. ) Mahomet in his Alcoran mentions Seven Caverns in Hell, the deepest and most wretched of which is to be inhabited by Hypocrites. (Sur. iv. V. 144.) Elsner, who takes this for a Jewish Notion, by a very singular Criticism supposes
A general Exhortation unto all to watch. Sect. 163. Thall this false Creature be righteously doomed there shall be weeping and
to dwell for ever in those doleful Regions, where gnashing of Teeth. Mat, XXIV
there shall be nothing but weeping and gnashing
xii. 45, 46. pag. 122.) Maik XIII. Let me then caution you, oh my Apostles MARK XIII. 35. Watch
and Ministers, never to suffer this important Ex- ye therefore, for ye know hortation, which I have now been giving you, to Houfe cometh. Go Even op
not when the Master of the be forgot in any Circumstance of Life; but watch at Midnight, or at the Cockye therefore continually, for ye know not when the crowing, or in the MornMaster of the Family cometh, whether in the ing:)
Evening. Watch, or at Midnight, or at the Cock26 crowing, or in the Morning : Early and late 36 Lelt coming suddenly,
hold yourselves in a prepared Posture, left coming he find you Deeping.
suddenly, be find you sleeping, and negligent of your
publick Characters, I say to all my Disciples, in you, I say unto all, Watch.
W H AT Nothful Hearts must we have, if these repeated Admonitions Mat. xxiv. VV do not awaken us; even Line upon Line, and Precept upon Pre42: Mark cept? The Patience of GOD is waiting upon us, as it did on the old xiii. 33.
World, while the Ark was preparing : (i Pet. iii. 20.) May we take
the Warning, and seek Shelter, before the Door be shut against us! Let Lukexxi. 34. us therefore take heed, lef Sensuality and secular Cares overcharge and
depress our Hearts, and amuse us with vain Delusions, till sudden and
unavoidable Destruction come upon us. (1 Thes. v. 3.) Mark xiii. We are by Profession the Domelticks of Christ. Let us 34. Offices he has assigned us, tho' he seem at a Distance. Let us diligently Mat. xxiv. wait his Coming, at whatever Season. Let his Ministers especially wait it; 45, 46.
and be solicitous, that they may be found so doing, conducting themselves
it, or something analogous to it, referred to here, and Rev. xxi. 3. where he thinks Lyars are the same with Hypocrites, and observes very precariously, that taking the Fearful and Unbelieving, or those that thro' Cowardice apoftatize, for the first Sort of Criminals, Lyars are the seventh Class.
Refle&tions on preparing for the Coming of Christ. 399 fike wise Stewards of the Mysteries of GOD, dispensing to every one his Sect. 163. Portion of Food in due Seafon. Then will our Account be honourable, and i n our Reward glorious. .
May God deliver us from the Guilt, and Condemnation of the cruel, Ver. 18. 10. the imperious, and the luxurious Servant, who began to beat his Fellows, and to eat and drink with the Drunken ; since we are expressly told his dreadful Doom! Justly does our Lord declare, that to such a one he will appoint a Portion with Hypocrites, terrible as their Portion must be; for Ver. 51. no Hypocrisy can be baser, than to call ourselves the Servants and Minifers of Chris, while we are the Slaves of Ambition, Avarice, and Intemperance. Where-ever such are found, under whatever Mask and Form. may he reform them by bis Grace, or disarm them of that Power and Influence, which they continually abuse to his Dishonour, and to their own aggravated Damnation! Let us in the mean Time he exhorting each other daily, while it is called To-day, left any by insensible Degrees be kardened thro the Deceitfulness of sin ; (Heb. ii. 13.) and let us always remember, that every Exhortation, which we give to others, returns with redoubled Weight upon ourselves.
Parable of the Ten Virgins. Mat. XXV. 1,---- 13. .
MAT. XXV. 1.
I dom of Heai en be liken. Minds of his Hearers a "Concern about ww ed unto Ten Virgins, which :
"took the great and awful Day of future Judgment, Mat. XX
to which the latter Part of his preceding Dif-
(a) Ten Virgins.] This whole Parable contains a plain Reference to the Custom, which prevailed among tne Jews tnen, and still prevails among many Eastern Nations: (See The
The Parable of the Wise and Foolish Virgins.
grow dark, and went out together to meet the
the Banquet was to be kept.'
of them were prudent Persons; and Five of them wise, and Five were foolish.
Provision against an Accident which might very 3. Naturally happen. They that were foolish, when 3 They that were foolish they took their Lamps, went forth with them took their Lamps and took
no Oil with them :
when the former Stock Mould be wasted.
bridegroom for a long time ae- 5 While the Bridegroom layed his Coming, as they were sitting near the tarried, they all Numbered House from which they expected him to come and Nept.
out, they all sumbered, and at length fell fast 6 asleep. And in the very Middle of the Night (6), 6 And at Midnight there
there was a loud Cry made in the Street, Behold, was a Cry made, Behold, the the Bridegroom is coming, go ye out immediately
Bridegroom cometh, go ye
out to meet him.
Then all those Virgins arose, and dressed their 7 Then all those Virgins
Customs of the Jews and Indians compared, pag. 41, & feq.) The Bridegroom used to conduct his Bride Home in the Evening, by the Light of Lamps, which were used (as Elsner Thews, Obferv. Vol. i. pag. 114, 115.) by the Jews and Romans on the like Occasion: They were carried by Bride- Maids, who used afterwards to sup with them; and some tell us, their Number must at least be Ten. It seems from the Circumstances of this Parable, that if any of the Neighbours, belides those who were directly invited, thought it worth their while to pay their Respect to the new-married Couple, it was esteemed a decent Piece of Civility to admit them to a Share in the Bridal Feaft, if they made their Appearance at a proper Time.
(6) In the Middle of the Night.] Perhaps the Tradition, which ferom mentions, that asserted, Christ would come to Judgment at Midnight, might be borrowed from hence; tho’ to be sure, it is a very absurd one, since that can be the Case only under one Meridian at a Time.- A celebrated Commentator has clouded this Parable exceedingly, by attempt ing to explain it of the different Effects Chrif's Admonition concerning the Diftruction of Jerusalem would have on different Persons.
The Wife are admitted to the Feast, and the Foolish excluded. 401 8 And the Foolish faid pear as clean as possible. And the Foolish Dam-Sect. 164. unto the Wise, Give us of sels in great Surprize said to the Prudent, Give m your Oil, for our Lamps are
y gone out.
' us some of your Oil, for you seem to have a great at. A
Stock with you; whereas our Lamps are gone out, 9 But the Wise answered, and all our Oil is spent. But the P saying, Not fo; left there be
it,l left there mould not be
be disappointed and affronted; but rather go je to
may follow and join the Procession (c).
came to the Bridal House, they went in with him
bance, the Door was put and fastened. 11 Afterward came allo And some Time after the other Virgins also il : the other Virgins, saying, came, and knocked at the Door, and called with Lord, Lord, open to us.
great Importunity, saying, Sir, Sir, we desire
Guests, tho’ by an unfortunate Accident we are 12 But he answered and come a little too late. But be, being unwillsaid, Verily I say unto you, ing to be disturbed in the Feast, and to open the I know you not.
Door again, answered them, saying, Tru
- to imagine,) it perenggation ; fince if ictrine of a Stock of ftrange,
, (c) Buy for yourselves.] This seems merely an ornamental Circumstance; and it is strange, that any Popis Writers should consider it, as favouring their Doctrine of a Stock of Merits in the Church, founded on Works of Supererogation; since if it referred to them at all, (which there is no Reason to imagine,) it would rather expose, than encourage any Dependance upon them.
(d) I know you not.] This Circumstance in the Parable is not absurd; for nothing intimated a personal Acquaintance with them, and Guests asking Admittance with such a Pre. tence, might have been multiplied beyond all Reason and Convenience. At least its Significancy in the Application is very apparent and important: VOL. II.