talents. Christ himself is the master of the household; we are all his servants; the goods committed to us severally are our natural endowments and our temporal possessions, but mainly our spiritual blessings, the measure of grace imparted to us, and our capabilities for usefulness in the church, in promoting the happiness and welfare of those around us, and of advancing Christ's kingdom in the world. The travelling "into a far country" is evidently intended to represent Christ's departure from earth, and his ascension to the right hand of the Father. The "long time" is the interval between his ascension from Mount Olivet and his second advent, when he shall come "without sin unto salvation." The "reckoning" unquestionably has reference to the final judgment, when every man shall be rewarded according to his works: a day of reckoning-a day of settlement a final settlement between God and man. By the "good" servants, we are to understand those Christians who have been active and diligent in the improvement of all their means and capabilities of usefulness; those who have industriously employed whatever of ability God has given them for the advancement of the Redeemer's kingdom. By the "wicked and slothful servant," we are to understand the man who refuses to employ his limited means of usefulness, simply because they are limited; who pretends to justify his indolence and neglect, either on the ground that he could do but little for God's cause any way, or on the ground that he could not hope to meet God's exactions by the most vigorous improvement of the little talent which he possesses. The whole practical bearing and application of this parable is summed up in the text: "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 it contains the following proposition, namely: That an active improvement of the gifts of God for our personal salvation, or for usefulness in the church, will be followed by a proportionate increase, whereas the neglect to improve what God has given, will be followed by decrease, and, ultimately, by an utter deprivation of all that was originally bestowed.

II. It is my purpose to illustrate and establish the doctrine of this proposition. The illustrations of this doctrine are abundant.

1. We briefly advert to some natural and obvious facts that strike the mind on every hand as illustrative of this subject. God has

endowed us with wonderfully contrived bodies. His wisdom and goodness are singularly displayed in the mechanism of our physical organization. There is an admirable adaptation of the various parts of this mysterious piece of machinery to the diversified ends and purposes for which it was constructed. And yet, we have but to neglect the proper improvement of the different parts of this physical apparatus to render it extremely inefficient in the accomplishment of the objects for which it was designed by our Maker. The neglect of bodily exercise, and the use of appropriate means to develop and invigorate the system, is followed by pliancy of bone and muscle, by feebleness and debility, by a sickly constitution, and a miserable existence; whereas the well-directed use and employment of one's physical faculties tend to strengthen and brace the body: the arm becomes brawny and strong, the chest expands, the step grows firm, and the muscles elastic, until the ruddy glow of health tinges the cheek, and an undimned fire burns in the eye. To him that hath— that improves what he has-shall be given, and he shall have abundance; but from him that hath not-that does not improve what he has shall be taken away, even that which he hath. But this doctrine is also true in relation to the active use and improvement of our temporal possessions. The man who employs his capital in a prudent and properly conducted business, or who invests it in safe and well-secured stocks, or even employs it in private hands at simple interest, realizes a steady increase of his means; whereas the thriftless drone who lives on his capital stock, without making his principal productive, constantly exhausts his resources, and verifies the truth of the somewhat paradoxical clause in the text, "from him that hath not shall be taken away, even that which he hath."

The doctrine of our proposition also finds striking illustration in the general law by which our intellectual and moral faculties are governed.

A man of ordinary mental endowments, by application and unwearied diligence in the pursuit of knowledge, may become a scholar of extensive learning and varied information. Mental culture increases mental power, and facilitates the acquisition of knowledge. The more a man knows, the more he may acquire, and the acquisition is rendered easier by the increase of knowledge. On the other hand, the sluggard will grow weaker in mental power by the mere neglect to develop his mind. His intellect will actually dwarf, and

he who might, by patient study, have acquired a name as a scholar, may, by simple neglect, verge on imbecility in intellect.

Sometimes we are astonished to find men whom we once knew as rising stars of no ordinary magnitude, sinking back into obscurity, and losing their position in the galaxy of bright names in which they promised to shine. Their history furnishes a forcible comment on the doctrines of our text. The God-like faculty which

we denominate conscience, .or the moral sense, is subject to this same law. By cultivation and exercise it becomes strong, powerful and authoritative in its monitions and impulses. By neglect it loses its keenness of moral discrimination, becomes weak and feeble in its impulses; right and wrong are robbed of their independent and distinctive character; and the wretch who has thus neglected to improve a talent of incalculable value, finds himself bankrupt in moral virtues, unable to resist temptation, the victim of passion and appetite, and more nearly allied, in disposition and character, to the foul fiends of hell, than to the good and holy angels. Instead of rising higher and still higher in moral excellence, with a conscience as responsive to the calls of duty as the æolian harp-string to the zephyr's kiss, he sinks deeper and still deeper in crime, becomes hardened and vile, and finally reaches a point of degradation in which he is given over to reprobacy of mind, to believe a lie that he may be damned. "Unto him 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."

The will that high executive faculty with which God, in the proportion of one, two, and five, has invested every man--is subject to this law under consideration. Its proper use, in obedience to the dictates of an enlightened and cultivated conscience, clothes man with dignity and power. By neglect and abuse of this endowment, he becomes the sport of every wind of doctrine, unstable as water, a cloud that floats on the atmospheric current, double-minded, and utterly fails in the accomplishment of any noble purpose or plan in life.

In all the above enumerated regards, we find striking and interesting illustrations of the doctrine deduced from the text, any one of which might furnish a theme for a profitable discourse. But I propose to furnish still more important illustrations of this doctrine.

2. From a consideration of the operations of this law in relation

to spiritual gifts. And

First. The gift of divine enlightenment, which produces conviction. for sin and leads to repentance, is a talent subject to this law.

The pearl of salvation is embedded in the gift of divine enlightenment. This is a priceless jewel. Who, indeed, dare attempt to estimate its value? And yet, how little prized by vast multitudes around us! It is trifled with, and tossed aside as though it were valueless.

A single ray of light from the Holy Spirit-the great sun of this fallen world-penetrating the darkness of the sinner's mind, and shedding its genial influence upon his cold, dead heart, and struggling amid the gloom that reigns in the chambers of his guilty soul, is worth more than than ten thousand worlds to the sinner, were each world a crysolite."

This talent is bestowed in different degrees on different individuals. God gives it to men according to their "several ability." To one five talents, to another two, to another one. And if any man is damned at the last, it will not be because he did not have five, or two talents, but because he did not improve what his God gave him. He gives to every one a talent that may be improved to eternal life. Sometimes the light is strong, the conviction for sin powerful, and the consequent feeling or emotion intense. Tears may fall, and earnest prayers may be extorted from the agonized heart. This large measure of divine enlightenment devolves fearful responsibilities upon the sinner; where much is given much will be required. But God, for wise reasons, unknown to us, gives this talent of divine enlightenment in smaller measure to others. He, however, only requires us to improve what is given, be it much or little. And the sinner who is the recipient of a single talent, may so improve it as to be able to make quite as satisfactory a return to the Master at the last, as he who received the five, and meet with just the same compliment of approval, "Well done, 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." Everything depends on improvement. "For unto him that hath shall be given, and he shall have abundance."

But very many fail to improve the light given, simply because the measure of conviction and feeling upon the subject of religion does

not come up to their preconceived expectations. They compare their exercises with the exercises of St. Paul, under divine awakenings, or with the experience of some remarkable person of whom they have read in religious biography, and because it does not exactly correspond with these standards, they either reject it altogether, or wait for some more powerful divine manifestation; meanwhile complaining and repining because God does not come down suddenly upon them, smiting them to the ground and crushing the reluctant and irrepressible cry from the heart, "God be merciful to me a sinner." Their language is," If God would convict me powerfully; if he would so melt and move my hard and stubborn heart as to make me weep and mourn; if he would only give me such a view of my sins, and the hell to which they expose me, as to excite my fears, and stir me up to pray, then I would go to work and seek pardon and reconciliation to God."

Sinner, hear me: if you continue to wait until you realize your own views and expectations on this subject, you will wait until the day of grace is past with you; until your present light expires, and your convictions for sin entirely vanish; and until you realize what that meaneth," from him that hath not shall be taken away, even that which he hath."

The sinner's duty under divine enlightenment is, however feeble and faint the illumination, to place his foot at the farthest verge of the light that plays around him, and make an advance, and he will discover that, like a man in the dark with a lantern in his hand, the light will advance with him; more than that, the circumference of vision will enlarge, and if he continue to advance, his path will shine yet "more and more unto the perfect day."

It is dark; I tell you to go to a certain point which I designate. You strain your eyes, peering through the gloom, and tell me you cannot see the distant point. I know it. But I place a lighted taper in your hand, put you in the path, and tell you to advance. That light will answer all the purposes to guide and conduct your steps over all the intervening space till you reach that point of destination. The Holy Spirit finds the sinner in the darkness of nature's night, and urges him to fly to the cross. But he cannot see the cross; he cannot fix his eye on the suffering Son of God. He stumbles and knows not what to do. The Spirit sheds its light around him, and tells him to go forward. Improve the grace given. Begin to pray,