SERMON IV.

MATTHEW, XXV. 14.

THE KINGDOM OF HEAVEN IS AS A MAN TRAVELLING INTO A FAR COUNTRY;

WHO

CALLED HIS SERVANTS, AND DELIVERED UNTO THEM HIS GOODS.

THIS verfe is the introduction to one of our Saviour's parables, which was intended to explain the ufual method of God's dealings with mankind; and the proper return he expects. The fubftance of it is this.

A mafter of a family being about to take a journey, leaves, in the hands of his fervants, feveral fums of money-or talents as they are called to each fervant a different fum, which he

inftructs

inftructs them to improve againft his return. At that time he calls them all to an accountexamines the care and industry of each; and re

wards or punishes them, as they had improved, or neglected their feveral trufts.The obfervations which arife from this parable, shall be the fubject of the following difcourfe.

FIRST, we may obferve that God hath beftowed, for his own wife reasons, different talents on different men. To one man he hath given ten; to another only one.Now this fubordination, in fact, pervades all the works of God. We fee it take place through every part of na ture-we fee one creature gradually rifing above another in perfection. Thus plants excel inanimate things-animals excel plants-men excel mere animals-and angels men. -Again, we fee the fame degrees of fuperiority, among creatures of the fame kind. Thus among plants, fome excel others in beauty and ufe. Amongft irrational animals, fome are more perfect than others. And in the human race, likewife, we find the fame order obferved. Thus to fome men, God hath given strength, and vigour, and bodily powers in a great degree; while others

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others labour under deformities, weakneffes, and habits of a fickly conftitution. To fome again God hath given great abilities of mind; while the reason of others fcarce exceeds the inftinct of brutes. To fome likewife he hath given riches and power, whilft to others he hath allotted poverty and obfcurity. Thus far however we only obferve from the parable, the order in which God hath varied his feveral talents.

But fecondly, we obferve from it, that in confequence of thefe different talents, which God hath affigned to the rational part of his creatures, he hath affigned likewife different duties-some particular office in life to each man, which arifes from his peculiar talent; and appears indeed to be the fole caufe for which the talent was intrusted. So that, in whatever fituation a man is placed, it is his bufinefs to inquire what particular duties arise from that particular fituation: for that particular fituation is the talent which God hath intrufted to him; and those particular duties are the offices in confequence affigned. Thus, for inftance, when a man is placed in a high station, intrusted with power and authority, he fhould confider the peculiar offices arifing from fuch a station, are to protect the weak; to

redress

redrefs the injured; and as far as he can, to dif countenance and punish wickedness.-Again, when a man is poffeffed of wealth, he should confider, that the peculiar office arifing from this intrusted talent, is to diffuse charity, bounty, and happiness among the indigent and deferving- -Here then, you fee, we have advanced a step farther. We not only observe, that God hath varied his gifts, among mankind: but we fee the reafon of it. The general good of mankind requires it. The glory of God requires it. The various neceflities of man in every fhape are thus provided for. A variety of means, and opportunities of well-doing are opened; and the goodness of God, through his creatures, as his inftruments, is every where fpread around.

But this is not all. We advance still farther; and obferve from the parable, not only that particular duties arife thus from particular talents; but we fee the proportion likewise that should fubfift between them. If we have ten talents intrusted to us, an improvement of ten talents will be expected from us: if five, an improvement of five and if but one, an improvement of that one. For, as every man bath received the gift, even fo must be minister the fame, as a good

a good steward of the manifold grace of God. Thus God expects from those to whom he hath given riches, for inftance, not only that they fhould be charitable and bountiful to others, but that their charity and bounty fhould bear a proportion to their wealth. From the man of one talent hittle can be expected; but the man of ten talents hath a large truft committed to him. From thofe again who are placed in eminent stations in life, God expects not only fervices done to mankind, but fervices proportioned to their power and authority. Thus God lays a tribute, as it were, on all his creatures, which he proportions exactly to their feveral abilities. The adjustment indeed of this proportion, as is necessary in a fate of trial, muft be left to every man's confcience. He should however take care, as he certainly may, that his confcience is directed by fcripture-rules.

But it is not only to the rich and powerful to those who have their ten talents, and their five talents, that the parable is applied; we may farther obferve from it (and bring it home to all ranks of men) that every man has fome talent intrufted to him. One talent we find was committed to the loweft fervant. Thus the loweft orders of men have generally the means

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