given a less share of outward advantages, but who are, in their nature, and in the eyes of their Maker, equal with ourselves? Can we

(God be merciful to us!) can we be lifted up and talk of our own merits, our own wisdom, our own wealth and power, in the sight of that God to whom all these belong, and from whom we have them all? I can conceive it possible, that a man may be drawn away by his lusts, and yet remain a Christian. I can suppose it possible, that he may be terrified from his duty by worldly dangers, and yet remain in his heart a Christian. But a Christian the proud man cannot be, since, in order to be proud, he must have first forgotten all which Christ has taught him of himself, his condition, and his duties.

But, secondly, not only is pride shut out by a due consideration of the present parable; discontent and murmuring are also shown to be most unreasonable. To the different servants, indeed, their Lord entrusted very different sums of money. One had five talents; another, had two; and another, only one. And who does not perceive that this is a lively image and representation of that unequal distribution of the powers of body and mind, of wealth and poverty, of rank and servitude, of prosperity and disappointment, which, in the present world, so continually exercises the faith, the submission, and the patience of those who see others possess

advantages which are denied to themselves? But let us examine whether any of the servants in the parable had any just reason for envying their companions, or murmuring against their Lord. Were their companions to blame; did they deserve their hatred or ill-will for accepting or using the favours which a bountiful master gave them? Our Master, which is in Heaven, gives us all. The richest man in the world has nothing but what God has seen fit to entrust him with. Promotion cometh not by man's disposal; and who is our fellow-servant, that we should murmur against him? Or shall we murmur against the Giver of all good things, because He bestows the advantages of this life in a manner, of which we do not exactly approve? God forbid! May not a man do that which he will with his own? Might not the nobleman, in the parable, divide his own goods, to his own servants, in such proportions as pleased him? Or, the prerogative which we willingly allow to weak and partial man, — - shall we deny to the All-wise, the All-just, the Allgracious? The master, in the parable, you may further take notice, is said not to have bestowed his treasure at hazard, or without some certain rule of prudence and fitness. He divided his goods, among his servants, to trade with them, not equally, indeed, but "to every man according to his several ability," according

to the skill and opportunity, which every man possessed, of employing more or less money to advantage. What I have already observed, concerning the different trades, in which the slaves of ancient times were brought up, will explain the needfulness of such a difference. The goldsmith, for instance, or the linen-draper, would require a larger capital, than the person who had been brought up as a carpenter or a blacksmith; a sum of money, which was necessary for the success of the one, would be, to the other, only an encumbrance or a temptation; and no master in his senses would place the same trust in an idle, or drunken, or stupid slave, as he placed in one whose abilities and integrity were well known to him. The nobleman, we may be sure, would give to each of his servants the task for which he thought him best suited; and can we doubt that God is, at least, as wise; at least, as reasonable; - at least as kind and considerate, in His distribution to every man of his lot in life, and the duties which He expects from him?

We

We may, in our

present state of blindness and ignorance, be tempted to fancy that we might have been better placed in life; that we might, in the situation which our neighbour holds, have been happier or more useful than he is, or than we now are. But God knows bestyea God knoweth all things; and it is surely not too

much for Him to ask, that we should not mur. mur against a Providence which we cannot understand; - that we should recollect, that though we may not have all which we desire, we have each of us, far more than we deserve: and that it is better to employ our one talent well, than to complain that we have not more committed to us. More might be a snare; more might be a burthen. But if we use, what we have, to God's glory, and to our own increase in holiness, the time will come when to him that hath shall be given, and he shall have more abundantly, - more if God sees it good for him, of worldly blessings and advantages, more, beyond a doubt, ten thousand fold-more of glory and happiness, when our Lord shall come home, having received His kingdom, and when they, who have been "faithful in a very little," shall enter with Him into His joy.

For this is the third lesson which we may learn from the parable of the talents; the necessity, I mean, of active exertion in good works, diligent endeavours after holiness, and, more particularly, an unceasing attention to those particular duties, which belong to that state of life, to which it has pleased God to call us. What others possess is nothing to us: -but, of what we ourselves possess, be it much or little, we must one day give a strict account; and though much will not be ex

pected from those, who have received little; yet that little, well employed, will bring us back a blessed harvest of recompense; and, if neglected in idleness, will draw down on us a heavy curse hereafter.

We cannot plead having received no talents; every man has some duties in his power; some way, in which he may glorify God, and do good to his fellow creatures, by comfort, if not by alms; by patience and gentleness, if not by active help; by good example and by prayer, if not by learned advice or by powerful protection. We cannot plead ignorance of God's will and expectations. We know, that He expects all His gifts to be employed, and improved, to the uttermost; that He expects to reap where He did not sow, and gather where He did not strew. We cannot doubt His power to reward our diligence; or to punish our idleness; why then do we bury His good gifts in the earth; why pass through life like a dream, eating, sleeping, and taking our pleasure, without caring for the poor, without leaving one trace in our path which may tell those which come after, that a Christian has journeyed that way in his passage to his final inheritance? While we have time, let us do good unto all men; behold the night cometh, when no man can work!

Above all, however, if mere idleness and