and elementary to the mere abstruse and profoun1, from LABOR-THE LAW OF SPIRITUAL PROGRESS. BY REV. JOHN E. EDWARDS, A. M., OF THE VIRGINIA CONFERENCE. "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."-Matthew xxv, 29. The parables of the Great Teacher are, for the most part, founded upon some well-known custom among the people of his day, or upon some established law of nature, or upon some recognised principle of action in the business affairs of life. The parable of the virgins is based upon a prevalent oriental custom; the parable of the mustard seed, of the leaven, and of the corn from the early blade to the mature ear, each has for its foundation an established law; the parable of the treasure hid in a field, and that, also, of the creditor and debtor, furnish us examples of that class of parables founded on business transactions. Some of the parables combine more than one of these elements as a basis; and I may mention, as a striking example of this class, the parable of the talents, with which the text stands intimately connected. Having thus briefly introduced the text, I shall go on, as preliminary to the main object of this discourse, I. To lay before you an explication of the parable of which the text contains the pith or moral. A chronological arrangement of Christ's parables, I doubt not, would exhibit a gradual progress and development in his sublime instructions, rising, by almost insensible gradations, from the simple and elementary to the more abstruse and profound; from the germinant seed to the mature grain. The parable of the wise and foolish virgins, with which this chapter opens, represents the church in a state of repose and expectancy, looking ahead for something in the future; the parable of the talents, which follows it, represents the church in a state of activity and responsibility. As has been happily said by some one, we are presented in the one case with persons presuming on the mercy of God; in the other, with persons deterred by fear. In both parables we have examples of persons saved and of persons lost. The parables stand closely connected, and are instructive. The parable of the talents is based on a custom known in the East in the days of Christ. The familiarity of his hearers with the custom in question, excited a deeper interest in their minds as he proceeded with his discourse. The moral lessons inculcated peered through the almost tangible imagery which he employed; at first, phantom-likemere skeletons stalking in the twilight-but presently, as the attention became more fixed, and the interest grew more intense, the truth flashed full on the mind. The phantom became a reality; the skeleton a thing instinct with life and energy. A man of fortune, owning slaves in the Orient, when he travelled out of the province in which he resided, could not carry them with him, and as he wished to derive the greatest possible profit from their labors, on his leaving he committed certain trusts to them on certain conditions. He made each servant an interested party, and promised a suitable reward to a proper use and improvement of the goods with which he severally intrusted them. He knew, from intimate personal acquaintance, the different capacities of his servants, and he therefore gave to them according to their several ability, in the proportion of one, two, and five. Having made a judicious distribution of his moneys among his servants for improvement, he took his departure, and spent his time in foreign travel and diversion in other lands. On his return, after a long absence, he called his servants together for settlement. Each one was required to render a just account of the moneys committed to his hands, and receive the promised reward for improvement. In every case where there had been activity and increase in the use of the talents intrusted to the servant's management and care, he bestows a compliment and the merited reward; in each case of failure to improve, he refutes the false reasoning urged in justification or extenuation of the neglect, and inflicts condign punishment for the delinquency. It will be observed that no servant is rewarded simply because he had five or two talents, and that no one is punished simply because he had but one talent. The reward is bestowed for improvement; the punishment is inflicted, not for waste or prodigality, but for simple neglect. On this custom of the East, Christ founds the parable of the |