cometh-home, and holdeth his account with them. 20. And so he who had received the five talents, came and brought five other talents; saying, 'Sir, thou didst commit to me five talents: behold, I have gained in addition to them five other talents.' 21. And his master said unto him, 'Well done, good and faithful servant; thou hast been faithful in a few things: I will set thee over many things: enter into the joy of thy master, and share with me in the banquet prepared for myself and my friends, on this occasion of my return.'

22. He, also, who had received the two talents, came and said, Sir, thou didst commit to me two talents: behold, by trafficking I have gained two other talents to them, 23. His master said to him, 'Well done, good and faithful servant, thou hast been faithful in a few things: I will set thee over many things: enter thou into the joy of thy lord.

24. Then he also who had received the one talent, came and said, 'Sir, I knew that thou art a hard [or, griping] man, reaping where thou didst not sow, and gathering where thou hadst not scattered: 25, and fearing lest I might lose thy money, which, though lost, thou wouldest severely exact from me, I went and buried thy talent in the ground: lo! there thou hast thine own again, without any diminution.'

26. And his master answered and said, 'Thou malignant and slothful servant! thou knewest that I was so unreasonable a man that I reap where I did not sow, and expect to gather up from where I had not scattered seed. 27. Thou oughtest, therefore, to have put my money to the bankers; and thus, when I came, I might have received mine own with the common interest.' 28. And then turning to the attendants, he said, 'Take ye, therefore, the talent from him, and give it unto him who hath ten talents, as an additional token of my favour: 29, for unto every one that really hath by improving his possessions, more shall be given, and he shall have abundance: but from him who, in one sense, hath not, in consequence of neglecting to improve what he hath, even what he actually hath, shall be taken away. 30. And cast ye the useless servant from the illuminated banquet-room into the darkness which is without: there shall be weeping and gnashing of teeth.'

WE learn from the parable that it is the appointment of infinite wisdom, that the talents of men should be various,

adjusted, both in their kind and proportion, to the diversity of offices which human life requires to be supplied. But, though the gifts of men be, for these wise reasons, unequal in themselves, yet none can with justice repine at the donor, since, be it more or less that is bestowed on him, it is all pure, unmerited favour. Each ought, therefore, to be satisfied with his portion, and instead of envying the more liberal allotments of another, apply himself to the improvement of his own.

The parable further implies that the gifts, both of nature and of grace, cannot continue long in one stay: unless we go forward, we shall go backward, and lose ground. God gives us a stock to manage equal to the expected service: but if we are slothful and will not apply it to the purposes for which it was given, he will recall the useless gift. Take from him the talent, and give it to him that hath ten talents. It is therefore of the utmost importance to us, to attend diligently to the improvement of all the talents committed to us; because if they are not improved, our powers will be weakened, and we shall forfeit those assistances which should enable us to retrieve our miscarriage.

Now the proper improvement of all God's gifts to us, is employing them to the promotion of his glory. We may cultivate our understanding by learning and study; but if our end be only to gratify our curiosity or our vanity, this is not serving God, but ourselves. So likewise we may increase our portion of God's outward gifts; but if we apply them only to the enlargement of our own conveniences, this is not the improvement our Master expects. On the other hand, if by the advantages of learning we excel in spiritual understanding; explain and enforce the doctrines of the gospel; and correct the errors of our brethren; or if, by riches and authority we promote the service of God; and relieve the indigence of the poor; when we thus apply these gifts of God, as instruments by which we bring into action the graces of his Spirit, he infuses into our hearts; these are improvements which God, in the day of our account, will acknowledge to us, in proportionable allotments of reward and glory.

The parable teaches that an account will be demanded of every talent; from him who has received five, of the whole five; and from him who has received ten, of the whole ten; and consequently, it will not be admitted, as a sufficient plea of

one.

diligence, that we have made some improvement, unless the improvement be answerable to the number and value of our gifts. Should he, who had received five talents, have gained only one, when he might, as he was bound, have gained five; he must have been censured as even more criminal than he who had been unprofitable in one. For each of his five talents was given with the same trust, and was as capable of improvement as the other's And the neglect of misapplying four, is certainly greater than misapplying one. And by parity of reason we may conclude, that if he who has received but two talents, shall gain five, his reward from his master will be greater than his who makes only the same improvement of five; because his improvement, in proportion to his receipts, is more than double to the others. This is directly taught in the 19th of St. Luke, where the same subject is treated, though in a different view. The stock, committed to each servant, is there supposed equal, but increased in various measures; by one, five-fold; by another, ten-fold; and agreeably their reward is proportioned to the improvement made by each; the one is made ruler over five cities; the other, over ten.

We learn, further, from the sentence passed on the unprofitable servant, with what severity our unfaithfulness in this trust will be resented by God. The plea of that servant may seem to offer something, which might entitle him to excuse, though not commendation. "Lo, there thou hast what is thine." But the weakness of this plea appears when we consider, that the increase was as much due to his lord as the original stock; and consequently, the suggestion was false: he did not render to his master what was his, but only one part of what he owed him ; and was, therefore, condemned to utter darkness.

Our blessed Lord has descended no lower in the criminal character, than a negative guilt, in not using the talent at all: but alas! how many are there who abuse the gifts of God to sin; and make the abilities his goodness has bestowed on them, the instruments of offending him! How frequently do we see great endowments of mind or fortune devoted wholly to the service of men's lusts! And if the idle and unfruitful servant, who only sat still when he ought to have been active, shall be cast into utter darkness; how heavy will be their sentence, who have

been active in evil; who have employed the very arms they received from heaven, in rebellion against it!

It concerns us, then, to examine ourselves whether we have acted up to the abilities and opportunities God has given us of promoting his glory; and diligently attended to the means afforded to us of growing wiser and better. Do we find ourselves advanced in spiritual knowledge and understanding, in piety and holiness of life, in purity, meekness, and charity, in a measure proportionable to the assistances and instruction we have had? With respect to those outward talents God has entrusted with us, have we faithfully employed them to the promotion of his honour, in the exercise of Christian graces, in such works of devotion, justice, or mercy, as his word commands? If our conscience can acquit us as diligent and faithful, still we must remember, that it is our duty to go to further proficiencies. For every progress in grace, though our own endeavours co-operate in making it, is yet the gift of God; and when received is an accession to our talents; it enlarges our abilities; and consequently adds to our duty.

But, alas! which of us has improved every gift of God to all the fruits it was capable of producing? Or if he has been faithful in some talents, has not neglected others? The most circumspect piety will, in the day of account, have much to be forgiven; and must expect his reward rather from the mercy of his judge, than the merit of his service. Let us, then, all labour to atone for our failings by sincere contrition, and shew forth fruits meet for repentance, by an attentive application of every hour remaining to us, remembering that the Judge standeth at the door. The night of death comes, when no man can work; and the days of probation expire. To-day, therefore, while it is called to-day, let us address ourselves to the work of our Lord, to correct our errors, and finish what is yet imperfect, that we may obtain his approbation, and make our calling and election (ROGERS.)

sure.

Separation of the Wicked and the Just in the Day of Judgment. MATTHEW, Xiii. 47–50.

THE kingdom of heaven is like unto a drag-net, cast into the sea, which gathered-in fishes of every kind, both bad and good: 48, which, when it was full, the fishermen hauled-up to the shore; and sitting down for the purpose of careful and leisurely examination, gathered the good into vessels, but cast away the putrid. 49. So it will be at the end of the world: the angels shall come forth in the general resurrection; and sever the wicked from among the just; 50, and shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth, for rage and despair.

THIS parable was evidently designed to convey to the disciples the same meaning with that of the tares: only it may be observed, that, in this parable, our Lord entirely omits his own character and agency in the transaction; and presents to view only the final distinction and separation of good and bad men, as affected by the ministry of Angels. Our Saviour makes use of the figure of a sweep-net cast into the sea, perhaps, as being very familiar to his disciples, who, some of them, were fishermen.

The kingdom of heaven, or the future state, is like a sweepnet, which was cast into the sea, and gathered every kind of fish. Equally mixed and undistinguished, in this world, are the characters of those who profess the Gospel, which as it is preached promiscuously to all, gathers in persons of all sorts; and hypocrites, as well as true believers, are brought into the visible Church. But an exact survey will finally be taken of the whole. All men shall be raised from the dead, every one in his own order, and all pass into the future state. But as the net when it was full, was drawn to the shore, and the fishermen sat down to examine their capture, and separated the good into vessels, and cast the dead or putrid away; so shall it be at the end of the world. As men distinguish, select, and carefully preserve things of value and which are fit for some good purpose; but cast away things that are vile and useless, or consume them in the fire; so mankind themselves shall be disposed-of in the future state, according to the same method and rule, by the distinguishing judgment of superior beings, under the direction of our Saviour who is the Lord and judge of all.

It is evident that our Lord never contemplated a complete

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