he did not attempt to shew any account of profit and loss at all: but merely surrendering the sum of money which had been entrusted to him, he said that he knew his master's character, and looked upon him as a severe and harsh man, who expected from others more than was reasonable; one who looked for a return of advantage where he had not afforded a sufficient benefit, and expected to gather in a harvest where he had sown no seed. For fear therefore (he said) of such a master, he had made no use at all of his talent; but had buried it, and now merely offered him his own back again. The master received this statement with displeasure; and told the servant that what he said, so far from being an excuse, only proved him to be evil-disposed and slothful. He had considered his master as one who sought much gain from little benefit, and who looked for a harvest where he had sown no seed: being then entrusted with his master's money he ought to have done his best with it. If he had been afraid of venturing the money in any private business, he should at any rate have placed it in the bank; so that when the master came to settle accounts with him, he might have received a reasonable sum for interest, together with the original amount. The master therefore desired that the talent should be taken from this man, and given to the servant who had brought ten talents: thereby shewing, that every one who had diligently profited by the means entrusted to him shall receive increased advantage, even over and above what could be expected: while on the contrary every one, who neglects to make a profitable use of what is entrusted to him, shall be deprived even of what he had hitherto possessed. Then the

master commanded that the servant who had brought no return of advantage by the means entrusted to him, should (instead of being admitted to a share of his master's happiness as the others. were) be cast out of his presence, and left in a state of continual sorrow and remorse.

This parable conveys our Lord's description of what may be called, the judgment upon the works of the saints; and it shews us the separation that will be one day made between the spiritual children of God, and the mere formal professors of Christianity; who now both together make up Christ's outward and visible Church. In order rightly to understand the meaning of this parable, it must be taken in connexion with the foregoing one, That describes the state of the visible Church at the time of the Lord's coming, and shews that some of its members will "go in with him to the marriage ;" and that afterwards, when the door is shut, others will come desiring to enter in, to whom the Lord will answer "I know you not." This parable gives additional information on these two events, which are to take place at Christ's coming. With respect to the first, it informs us that, when the Lord returns from his distant journey, he will at that time "reckon with his servants;" that is, he will call the members of his Church to account for the use they have made of the means of grace, and opportunities of glorifying him, which he has afforded them. This must be the judgment to which the Apostle refers, when he says, "We shall all stand before the judgment seat of Christ" (Romans xiv. 10.); and again, "We must all appear before the judgment seat of Christ, that every one may receive the things

done in his body according to that he hath done, whether it be good or bad.” (2 Cor. v. 10.)

A very important distinction must be made here, between the judgment upon the persons of men according to the law, and the judgment of the works of Christians according to the Gospel. To be judged under the law will bring sure condemnation, "for as many as are of the works of the law are under the curse for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do thein." (Gal. iii. 10.) Through faith, however, the atonement of the Lord Jesus is effectually applied by the Holy Spirit to the souls of true believers, who thereby also receive desire and capacity of living according to the will of God. (Romans iv. v. vi.) Christ having redeemed them from the curse of the law, (Gal. iii. 13.) such persons are freed from condemnation, (Rom. viii. 1.) and being justified by faith, they have peace with God through our Lord Jesus Christ. (Rom. v. 1.) Such are sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession" (Eph. i. 13, 14.); that is, until the Lord shall come, and put his saints in possession of that glory, which as yet he is only preparing for them. By this sealing of the Holy Spirit, true Christians are "his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Eph. ii. 10.) : thus are we taught by the grace of God "that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the

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glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." (Titus ii. 12-14.) It is then as to this zealousness of good works, that the reckoning is to be made; as described in this parable of the talents.

But we find from other parables (such as those of the tares and the wheat, Matt. xiii. 24—30, 36-43; the drag-net, Matt. xiii. 47-52; the wedding garment, Matt. xxii. 1-14), as well as from sad experience, that persons not possessing true faith join themselves to the Church of Christ on earth. Thus assuming the character of the Lord's "own servants," they are tolerated as such by him and the mere knowledge of divine truth, necessarily connected with their christian profession, is at least one talent; which might be used for the glory of Him into whose service it admits them. We may observe in the parable, that the master divided his possessions amongst his servants what he gave in different proportions, according to their several ability. There was a difference in the sums given to those who really turned what they had to profit: and to the servant who profited nothing, only one talent was given. So also there are different degrees of spiritual advantage afforded by the Lord Jesus to his true people, who all receive something out of his fulness, (John i. 16.); while those who take upon themselves the christian profession, without an inward desire and ability to profit by it, are (to say the least) providentially intrusted with one talent -the knowledge of Christ's salvation, and the

privilege of lifting up the light of His name in the midst of the world that "lieth in wickedness." (1 John v. 19.) For this talent they will have to give account though in other respects they will stand in a position altogether different from the true and living members of His Church. Whereas these are ready with oil for their lamps at His coming, professors without spiritual life will not be ready, and consequently not acknowledged as His whereas the one have been personally justified and freed from condemnation, before the exercise of that grace which worked their works in them (Phil, ii. 12, 13), and therefore will enter into the Lord's glory; the other class of persons were partakers of no such justification, and at last find the door shut, when they would desire to be admitted as his people,

In agreement with this, we find the first two servants in the parable cheerfully manifesting their zeal in their master's service, in a way which shews that they had rightly understood his character and requirements: which he approved, for he says to each of them "Well done, good and faithful servant." Whereas the man who brought back his one talent speaks to his master, as knowing him to be his Lord; but proves himself to be perfectly ignorant of that Lord's true character, and to have acted inconsistently with his own acknowledgements. The class of persons represented by this servant, do not in fact possess faith in the Lord Jesus Christ, though they acknowledge that He is their Lord; neither do they act consistently even with their own profession. These are the persons afterwards represented as branches that bear no fruit, not abiding in the Vine-to be