they that were ready went in with him to the marriage, and the door was shut. Afterwards, also, came the other virgins, saying, Lord, Lord, open unto us. But he from within answered, and said unto them, Verily, I say unto you, I know you not, Watch, therefore, for ye know neither the day, uor the hour, wherein the Son of man cometh." Matt. xxv. 6, 7, &c.

In order to understand this parable, we must remember, that it alludes to eastern people. It was usual with them for the bridegroom to bring his bride home in the evening, sooner or later, as circumstances might happen; and that they might be received properly at his house, his female acquaintance, especially those of the younger sort, were invited to come and wait with lamps, till some of his retinue, dispatched before the rest, informed them that he was near at hand; upon which they trimmed their lamps, went forth to welcome him, and conduct him with his bride into the house; for which they were honoured as guests, at the marriage feasts, and shared in the usual festivities.

To ten such virgins our blessed Saviour compares all those to whom the gospel is preached, because this was the general number appointed to wait on the bridegroom; and to these all christian professors may be likened, who, taking the lamp of christian profession, go forth to meet the bridegroom; that is, prepare themselves as candidates for the kingdom of heaven, and desire to be admitted with Christ, the celestial bridegroom, into the happy mansions of immortality.

We must remember, that there always was, and always will be, a mixture of good and bad in the church, till the great day of separation arrives. The weakness of the The weakness of the foolish is represented by their taking no oil in their vessels, with their lamps; that is, the foolish christians content themselves with the bare lamp of a profession, and

never think of furnishing it with the oil of divine grace, the fruit of which is a life of holiness. Whereas the wise, well knowing that a lamp, without the supply of oil, would be speedily extinguished; that faith, with out love and holiness, will be of no consequence, take care to supply themselves with a sufficient quantity of the divine grace, and to display in their lives the works of love and charity. While all those virgine though differently supplied, waiting the coming of the bridegroom, all slumbered and slept; that is, all christians, both good and bad, the sincere and the hypocrite, all lie down together in the sleep of death: and while the bridegroom delays his coming, slumber in the chambers of the dust.

The Jews have a tradition, that Christ's coming to judgment will be at midnight, which agrees with that particular in the parable," at midnight there was a cry made, go ye out to meet him." But bowever this be, whether he will come at midnight or in the morning, it will be awfully sudden and alarming. The great cry will be heard to the end of the earth! the trumpet shall sound, and the mighty archangel's voice pierce even the bowels of the earth, "Behold, and the depths of the ocean. the bridegroom cometh, go ye out to meet

him."

The graves, both earthly and watery, must surrender their clayey tenants, and all will then begin to think how they may prepare themselves to find admittance to the marriage-supper of the lamb. "Then all those virgins arose, and trimmed their lamps." But the foolish soon perceived their folly: their lamps were gone out, totally extinguished; and they had no oil to support the flame; in like manner the bypocrite's hope shall perish. But the wise were in a much happier condition; they had oil in their vessels sufficient for themselves, but none to spare; for, when the foolish virgins would have procured some from them, they denied their request, fearing there would not be enough for both.

They are here beautifully represented nominal and sincére Christians. The former having only the bare lamp of a profes sion, and who have not been solicitous to gain the oil of divine grace, by a constant use of the means assigned, will fare like the foolish virgins. While the latter, whose hearts are stocked with divine oil, will, like the wise virgins, enter into the joy of their Lord.

But the foolish, going to purchase oil, missed the bridegroom, and behold the door was shut." They at last, however, reached the gate, and with great importunity cried, Lord, Lord, open unto us." But he answered, and said, Verily, I say unto you, I know you not." As you denied me on earth, I deny you now; depart from me, I know you not: How justly, therefore, did our blessed Saviour bid us all watch, that we may be found ready whenever he cometh; or commands, by the king of terrors, our attendance before his judgmentseat. Let us not refuse this kind invitation, of being constantly prepared to meet the heavenly bridegroom let us fill our lamps with oil, that we may be ready to follow our great Master into the happy mansions of the heavenly Canaan.

But, as this duty was of the utmost importance, our blessed Saviour, to shew us more clearly the nature and use of christian watchfulness, to which he exhorts us at the conclusion of the parable of the ten virgins, he added another, wherein he represented the different characters, of a faithful and slothful servant, and the difference of their future acceptation.

This parable, like the former, is intended to stir us up to a zealous preparation for the coming of our Lord, by diligence in the discharge of our duty, and by a careful improvement of our souls in holiness; and at the same time to expose the vain pretences of hypocrites, and to demonstrate, that fair speeches and outward form, without the

power of godliness, will be of no service in the last day of accounts.

The Son of man, said he, may, with respect to his final coming to judge the world, be likened," Unto 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 abilities; and straightway took his journey." Matt. xxv. 14, 15.

Immediately on his master's departure he that had received the five talents lost no time, but went and traded with the same, and his increase was equal to his industry and application; he made them other five talents. He that did receive two talents did the same, and had equal success. But he that received one, very unlike the conduct of his fellow-servants, went his way, digged in the earth, and hid his lord's money, idle, useless, unemployed, and unimproved.

After a long time, and at an hour when they did not expect it, the lord of those servants returned, called them before him, and ordered them to give an account of their several trusts. Upon which he that had received five talents, as a proof of his fidelity, produced other five talents, saying, "Lord, thou deliveredst unto me five talents, behold I have gained besides them five talents more." Matt. xxv. 20. His Lord, highly applauding his industry and fidelity, said to 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." Matt. xxv. 21.

In like manner also, he that had received two talents declared he had gained two other; upon which he was honoured with the same applause, and admitted into the same joy with his fellow-servant; their master having regard to the industry and

fidelity of his servants, not to the number of the talents only, but the greatness of their increase.

After this, he that had received the one talent came, and with a shameful falsehood, to excuse his vile indolence, said, "Lord, "Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strawed and I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine." Matt. xxv. 24, 25.

This perversion of even the smallest portion of grace greatly excited the resentment of his lord, who answered, "Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 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. 26, &c.

Such is the parable of the talents, as delivered by our blessed Saviour: a parable containing the measures of our duty to God, and the motives that enforce it, all delivered in the plainest and simplest allusion. But its views are so extensive and affecting, that while it instructs the meanest capacity, it engages reverence and attention from the greatest, and strikes an impression on the most improved understanding. We are to consider God as our Lord and Master, the Author and Giver of every good gift, and ourselves as his servants or stewards, who, in various instances and measures, have received from his goodness such blessings and abilities, as may fit us for the several stations and offices of life to which his providence

appoints us. But then we are to observe that these are committed to us as a trust or loan, for whose due management we are accountable to the donor.

If we faithfully acquit ourselves of this probationary charge, we shall receive far greater instances of God's confidence and favour; but if we are remiss and negligent, we must expect to feel his resentment and displeasure.

A time will come, and how near it may be none of us can tell, when our great Master will demand a particular account of every talent he hath committed to our care. This time may, indeed, be at a distance; for it is uncertain when the king of terrors will receive the awful warrant to terminate our existence here below: yet it will certainly come, and our eternal happiness or misery depends upon it; so that we should have it continually in our thoughts, and engrave it, as with the point of a diamond, on the tables of our hearts.

But

We learn from this instructive parable, that infinite wisdom hath intrusted men with different talents, and adjusted them to the various purposes of human life. though the gifts of men are unequal, none can, with justice, complain, since whatever is bestowed, be it more or less, is a favour entirely unmerited.

Each then should be thankful, and satisfied with his portion; and instead of envying the more liberal endowments of others, apply himself to the improvement of his own. And it should be attentively observed, that the difficulty of the task is in proportion to the number of talents committed to each. He who had received five, was to gain other five; and he who had received two, was to account for other two.

Surely then, we have no reason to complain if our Master has laid on us a lighter burden, a more easy and less service, than

what he has on others. Especially as our interest, in the favour of the Almighty, does not depend on the number of our talents, but on our diligence and application in the management of them: so that the moral design of this parable is to engage our utmost attention, to improve such talents as our heavenly Father has thought proper to bestow upon us.

He

By these talents are principally meant the communication and graces of the Holy Spirit which God bestows in different measures, “dividing to every man severally as he will." And subordinate to these are all the means, opportunities, and abilities to exercise or improve their graces: all the advantages of station, fortune, education, and whatever may enable us to do good; for we having received all we enjoy from God, are strictly obliged to promote the wise ends for which he bestows his favour. And here let us take a short and imperfect view of what God has done for us. He has given us reason and understanding to discern good from evil, and enquire into the causes, relations, and consequences of things, to collect from them proper rules of judgment and actions. Indeed, since the fall, this faculty has been much obscured; but still it remains an universal gift of God to men, and though not equal in all, yet it is given to every man in such measure, as is sufficient for their direction. In the knowledge of our duty, and the pursuit of our happiness, God has, by the gospel, so graciously supplied the defect of reason, that the weakest understanding may know how to be happy; such assistances of divine grace attend every Christian, if he will apply to God for it, as may enable him to direct his inclinations, govern his passions, and subdue his corrupt affections. These talents of nature are in some degree common to all men; and by the improvement of that grace which is conferred on every one, all have sufficient to conduct them through the several stages of life, if they will use but proper diligence and applicaNo. 13.

tion. But regard must be had to all the means for cultivating those gifts of nature and grace, such as all opportunities of instruction, the ministry, and ordinances of religion, the reproofs and examples of good men, the occasions offered, and the abilities given for the exercise of virtue. All these are talents, or gifts of God, deposited with us, to be diligently made use of, and for which we are accountable to him.

We shall therefore proceed to shew what duty is required from us, in the improvement of these talents. It is here supposed, that these talents are improvable, or otherwise they would be of no use or value; and indeed we are bound by the command of God, who has threatened to inflict severe penalties, if we neglect to improve them. And if they are not improved, they will not continue long with us, but be lost; the finest parts and capacities, without proper culture, will make but a mean and contemptible figure. No kaowledge can be preserved, without use and exercise, and the same holds with regard to moral accomplishments. It requires great care and attention to form a virtuous habit, but much more to preserve it in its vigour. Unless we co-operate with the motions of God's grace, and cultivate it by use and application, its impressions will gradually wear out, and be lost. "The spirit of God will not always strive with man." He gives us a stock to manage, equal to the service he expects from us; but if we are slothful and negligent, and will not apply it to the purposes for which it was given, he will recal the useless gift. "Take from him (says he) the talent, and give to him that hath ten talents." Let us, therefore, diligently improve every talent committed to us, because this will be required of us, in the day of accounts, and if not improved, will be immediately taken from us. What this improvement implies, and how we may discharge this duty, is an enquiry of the nearest concern to us. The proper improve

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This is the end the Almighty has proposed in our creation; in all the powers he hath endued us with, and in all the aids of grace he has vouchsafed us. Whatever other improvements we make of them will not profit us, nor be admitted as any proof of our fidelity, in the day of reckoning. We may cultivate our understanding by learning and study, and extend our knowledge through all the subjects of human enquiry; but if our end be only to gratify our curiosity or our vanity, we are not serving God, but ourselves: we may increase our portion of God's outward gifts, but if we only apply them to enlarge our own conveniences, we are not making the improvements our Master expects; we may take pleasure in our knowledge and fortune, rejoice in them as our portion and instrument in our present situation; but we must still remember, that in our reckoning with God, all these improvements of our capacities and abilities, will be added to our account. And the only use God will admit us to set in balance of our debt to him, is to employ them as means of increasing and multiplying our virtues, or as instruments of exercising them in the work of piety and religion.

From hence we may infer, that there will be degrees of future glory and happiness, proportioned to our eminence in the divine life, and the service we have done to the cause of Christ.

Dreadful will be his case, who has squandered away the stock itself, suffered his gifts to perish for want of use; or by abusing them to the service of sin, has provoked the Almighty to take them from him.

How shall the prodigal recal the fortune he has spent, and appease the anger of his Judge? The terrors of the Lord may justly affright him; but it should not extinguish his endeavours in despair. He has lost

can restore. Indeed, the most circumspect piety will, in the great day of accounts, want much to be forgiven; and must expect his reward from the mercy of his Judge, not from the merit of his service.-Let us then do all in our power to bring forth fruits meet for repentance. For though the awful day of the Lord may be at a great distance, yet the time allotted us to prepare for it is limited by the short space of human life. The night of death cometh, when no man can work. To-day, there fore, while it is called to-day, let us be diligent in the work of the Lord, correct our errors, and finish what is imperfect, that we may obtain his approbation, and make our calling and election sure.

We shall now proceed to the third parable delivered at the same time by the blessed Jesus, namely, that of the last judgment. "When the Son of man (said he) shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. And before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from, the goats; and he shall set the sheep on his right hand, but the goats on the left." Matt. xxv. 31. It is common, in the Old Testament, to compare good men to sheep on account of their innocence and usefulness; and wicked men to goats, for their exorbitant lusts. Our blessed Saviour, however, does not pursue the allegory farther, but describes the remaining, and indeed the greatest part of this awful scene in terms perfectly simple: so that though the sense be profound, it is obvious.

Here the judgment of all nations, Gentiles as well as Christians, is exhibited: and the particulars on which these awful trials are to proceed, displayed by the great Judge himself.