as of the greatest; and likewise that those who have the least to perform for God, often neglect even that little. This one talent is designed to signify a confined circle of opportunities, limited degrees of health, ability, knowledge, time or influence. It applies to persons in the ordinary and humbler stations of life, not called to great and public duties, not placed in conspicuous and commanding stations, not intrusted with abundant wealth, numerous dependents, and unusual advantages. As these persons are beyond all comparison the larger proportion of mankind, this part of the parable is the more interesting. It embraces also the minister of religion who has a smaller measure of gifts, and a narrow and retired course of duties.

He

The fault of this servant was SLOTH. went and digged in the earth, and hid his lord's money. He might have used the knowledge of his Bible and the blessings of the Sabbath, and the public and private worship of God, at least to his own salvation; but this he neglected to do. He might have honoured God in his calling, however obscure; but he omitted it. He might have benefited others by a holy example, submissive temper, and diligent activity; but to these he never attended. He might have counselled or reclaimed a neighbour, comforted the distressed, and discountenanced the profane: of all this he thought nothing. He might have

instructed and blessed his family and children : but this was a labour to him. He might have spared something from his earnings by frugality and management, for the relief of a poorer fellow-creature; he might have watched for occasions of doing little kindnesses; he might have redeemed his time; he might have improved his knowledge and judgment of religious and moral duties; he might have prayed for the church and the world-but he was too indolent for such exertions. If he was an instructor of others, he might have saved his own soul, and those intrusted to his care; but he neglected both.

work of

He might

It is to be observed here, that SLOTH IS of ITSELF A CRIME in a servant of God. This was sufficient to condemn the unfaithful steward. It is not said that he wasted his lord's goods, but that he buried them. It is not said that he was profligate, but that he was idle. It is not said that he opposed and despised the others, but that he omitted his own. be virtuous in the eye of men, thoughtless in the esteem of God. be amiable, but he was unprofitable. He gained nothing by trading. He considered it enough not to commit positive vice. He was decent, specious, temporizing, feeble, inert. Men think they live an innocent life in avoiding gross enormities, and in spending their time tranquilly and softly in inactivity. But it is a great evil

but he was He might

not to do good. It is an abuse of the gifts of God not to employ them. Repose is a crime in him who is called to a laborious life. To live to ourselves is to live to sin. A negative character is an unfaithful one.

This appears further in the EXCUSE which the slothful servant is described as making: Then he which had received the one talent came and said, 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. It is a strange blindness to imagine we can justify ourselves by accusing God of injustice. But self-love and a corrupt heart are capable of any deceit. The multitudes who live a decent worldly life without repentance, faith in the merits of Christ, or any serious religion, and who never once think of making a right employment of their talents, commonly fall into this fatal wickedness. They flatter themselves that they do what they can. They persuade themselves that God is unjust in requiring so much from them. They say, The way of the Lord is not equal. The fathers have eaten sour grapes, and the children's teeth are set on edge. They frame to themselves a character of God according to their own fancy. Sometimes he is all mercy, and this invites them to presumption and impeni

tence. Sometimes he is all justice, and this deters them from any effort. Whilst humility and love to their Master animate the faithful servants to begin in the first place with their own duty, and trust their Lord's kindness and mercy; pride and indolence dispose the slothful ones to begin with vain reasonings on God's supposed designs, and in this way to provoke him to his face.

Thus the foolishness of man perverteth his way, and his heart fretteth against the Lord. He yields to servile fear; he views God secretly as an enemy; he abuses the little he knows of religious truth; he takes up parts of the Gospel, and wrests them to his own destruction. He says, if he had the opportunities of others, he would act, but that it is of no use for him to attempt any thing. He says he has tried, and cannot serve Christ. He says he cannot turn to God of himself, and so he must wait till God gives him his grace. He profanely dares, first to imagine to himself what are God's secret purposes, and then to oppose them to his express commands and revealed will. Endless are the mazes in which indolence loses itself. Men may not avow such sentiments as these, nor frame them into a positive creed, but their conduct speaks too plainly for them. They contemn God, for they say in their hearts, Thou God wilt not require it.

To all such presumptuous reasonings, THE REPLY of the Lord to the indolent servant is addressed: 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. All the vain pleas of nominal and hypocritical Christians will be silenced at the day of judgment. Out of their own mouths they will be judged. God does not deign to argue; he confounds. If, indeed, as they pretend, they formed such a severe notion of the divine character, why did they not act as reasonable creatures on the supposition? Why did they not 'employ the talent which they confess was intrusted to them? Why did they not pray and read the Scriptures? Why did not they examine into the whole of that revelation which they professed to believe, but believed only to abuse? Why did they not strive with redoubled eagerness to enter in at the gate which they knew to be so strait? Why did they not make every sacrifice, resort to every assistance, call in every helper in a case so urgent and so extreme? Was idleness the way to meet an austere master with acceptance? Was neglect of what they had received the way to obtain further grace? Was disobedience to a plain command the best method of disarming an ex