It is the nature of parable to open the doc-genuity of their own solution which contritrine which it professes to conceal. By en-buted to reconcile them to the sharpness of gaging attention and exciting curiosity, it the reproof. developes truth with more effect than by a more explicit exposition. By laying hold on the imaginations, parable insinuates itself into the affections, and, by the intercommunication of the faculties, the understanding is made to apprehend the truth which was proposed to the fancy.

There is commonly found sufficient rectitude of judgment in the generality to decide fairly on any point within their reach of mind, if the decision neither opposes their interest nor interferes with their prejudice. If you can separate the truth from any personal concern of their own, their verdict will probably be just: but if their views are clouded by passion, or biassed by selfishness, that man must possess a more than ordinary degree of integrity who decides against himself and in favour of what is right.

The most unjust and prejudiced of the Jews were, by this wise management frequently drawn in to give an unconscious testimony against themselves; this was especially the case in the instance of the householder and his servants. Had the truth they were led to deduce from this parable, been presented in the offensive form of a direct charge, it would have fired them with inexpressible indignation.

Christians who abound in zeal, but are defective in knowledge and prudence, would do well to remember, that discretion made a remarkable, though not disproportionate part of the Redeemer's character; he never invited attack by imprudence, or provoked hostility by intemperate rashness. When argument was not listened to, when persuasion was of no avail, when even all his miraIn the admirably devised parable of Na- cles of mercy were misrepresented, and his than, David's eager condemnation of the un-divine beneficence thrown away, so that all suspected offender is a striking instance of farther attempts to do good were unavailing, the delusion of sin and the blindness of self- he withdrew to another place; there, indeed, love. He who had lived a whole year in the to experience the same malignity, there to unrepented commission of one of the black- exercise the same compassion. est crimes of the decalogue, and who to se- The divine Author of our religion gave alcure to himself the object for which he had so the example of teaching not only by pacommitted it, perpetrated another almost rable, but by simple propositions, detached more heinous, and that with an hypocrisy truths, pointed interrogations, positive inforeign to his character, could in an instant junctions, and independent prohibitions, radenounce death on the imaginary offender ther than by elaborate and continuous disor a fault comparatively trifling. The ve- sertation. He instructed not only by consehemence of his resentment even overstepped cutive arguments, but by invitations, and the limits of his natural justice, in decreeing dissuasives adapted to the feelings, and intela punishment disproportioned to the crime, ligible to the apprehensions of his audience. while he remained dead to his own deep de-He drew their attention by popular illusions, linquency. A pointed parable instantly sur- delighted it by vivid representations, and prised him into the most bitter self-reproach. fixed it by reference to actual events. A direct accusation might have inflamed alluded to the Galileans, crushed by the fallhim before he was thus prepared; and, in ing tower, which they remembered-to lothe one case, he might have punished the cal scenery-the vines of Gethsemane, accuser, by whom, in the other, he was which they beheld, while he was descanting brought to the deepest self-abasement. The respectively upon repentance, and upon prudent prophet did not rashly reproach the himself, as the true vine.' By these simple, king with the crime he wished him to con- but powerful and suitable methods, he demn, but placed the fault at such a dis- brought their daily habits, and every day tance, and in such a proper point of view, ideas, to run in the same channel with their that he first procured his impartial judg- principles and their duties, and made every ment, and afterwards his self-condemnation. object with which they were surrounded An important lesson, not only to the offen- contribute its contingent to their instruction. der, but to the reprover.

He'who knew what was in man,' and who intended his religion, not for a few critics to argue upon, but for a whole world to act upon, frequently adopted the mode of instructing by allegory. Though he sometimes condescended to unveil the hidden sense, by disclosing the moral meaning, in some short, but most significant comment; yet he usually left the application to those whom he meant to benefit by the doctrine. The truth which spoke strongly to their prejudices, by the veil in which it was wrapped, spared the shame while it conveyed the instruction, and they probably found a gratification in the inVOL. II.

20

He

The lower ranks, who most earnestly sought access to his person, could form a tolerable exact judgment on the things he taught, by the aptness of his allusions to what they saw, and felt, and heard. The humble situation he assumed, also, prevented their being intimidated by power, or influenced by authority. It at once made their attendance a voluntary act, and their assent an unbiased conviction. The questions proposed with a simple desire of instruction, were answered with condescending kindness; those dictated by curiosity or craft, were repelled with wisdom, or answered, not by gratifying importunity, but by grafting on the reply

some higher instruction than the inquirer | into a perfect system; so that by a combinahad either proposed or desired. Where a tion, which it is in the power of every inteldirect answer would, by exciting prejudice, ligent reader to make, a complete rule of have impeded usefulness, he evaded the par- practice is collected. The scattered preticular question by enforcing from it some cepts are embodied in examples illustrated general truth. On the application of the by figures, and exemplified by parables. man whose brother had refused to divide These always suppose the mind of the hearer the inheritance with him-in declining to in- to be possessed of a certain degree of comterfere judicially, he gave a great moral lec-mon knowledge, without which the propoture of universal use against avarice, while sed instruction would be unintelligible. For, he prudently avoided the subject of particular litigation.

if the Gospel does not address its disciples as if they were philosophers and mathematiHis answer to the entangling question, cians, it always supposes them to possess And who is my neighbour?' suggested the plain sense and ordinary information; to instructive illustration of the duty to a neigh- have acquaintance with human, if not with bour, in that brief, but highly finished_apo- elevated life. The allusions and imagery logue of the good Samaritan. The Jews, with which it abounds would have been suwho would never have owned that a Samari-perfluous if the hearers had not been previtan was their neighbour, were, by this pious ously acquainted with the objects and cirmanagement, drawn in to acknowledge, that cumstances to which the image is referred, every man, without regard to country, who from which the parallel is drawn, to which was even of a hostile country, if he needed the allusion is made. their assistance, was their neighbour. In Our heavenly Father, in his offers of illuthis slight outline, three characters are mination, does not expect we should open sketched with so much spirit and distinct- our mental eyes to this superinduced light, ness, that, as Mr. Boyle says of Scripture without opening our understandings to natutruths in general, they resemble those por-ral and rational information, but expects that traits, whose eyes, every one who enters the room, fancies are fixed on him.

we should apply the faculties bestowed, to the objects proposed to them. We put ourFalse zeal, which he generally found as- selves, therefore, in the fairest way of obsociated with pride and hypocrisy, was al-taining his assistance, when we most dilimost the only vice which extorted from him gently use all the means and materials he unmitigated severity: if he sometimes cor- has given us; comparing together his works rected presumption and repelled malicious and his word; not setting up our underinquisitiveness, he uniformly encouraged dis- standing against his revelation, but, with tress to approach, and penitence to address deep humility, applying the one to enable us him. The most mdirect of his instructions to comprehend the other; not extinguishing inculcated or encouraged goodness. The our faculties, but our pride; not laying our most simple of his reasonings were irrefragable without the formality of syllogism; and his brief, but powerful persuasions went straight to the heart, which the most elaborate discussions might have left unmoved. Every hearer, however illiterate, would at ence seize his meaning, except those who found themselves interested in not understanding it; every spectator, if they believed not him, would believe his works,' if pride had not blinded their eyes, if prejudice had not barred up their hearts.

understanding asleep, but casting it at the foot of the cross. We have dwelt on this point the more, from having observed, that some religious persons are apt to speak with contempt of great natural endowments as if they were not the gift of God, but of some inferior power: the prudently pious, on the other hand, while they use them to the end for which they were conferred, keep them in due subordination, and restrict them to their proper office. Abilities are the gift of God, and next to his grace, though with an immense interval, his best gift; but are never so truly estimable as when they are dedicated to promote his glory.

Thus, if in the Gospels, the great doctrines of religion are not always conveyed in a didactic form, or linked with logical arrangement, some important truth meets us at eve- Our heavenly Instructor, still more to acry turn, is held out in some brief sentence; commodate his parables to the capacities of some hint is dropped that may awaken, re-his audience, adopted the broad line of incal, quicken, or revive perpetual attention. The same spirit pervades every part; we are reminded without being fatigued; and, whatever is the point to be pressed, some informing, alarming, or consoling doctrine is extracted from it, or grows out of it.

struction conveyed under a few strong features of general parallel, a few leading points of obvious coincidence, without attending to petty exactnesses or stooping to trivial niceties of correspondence. We are not, therefore, to hunt after minute resemblances, nor The Scriptures, however, are so far from to cavil at slight discrepancies. We should setting aside the use of reason, that all their rather imitate his example, by confining our precepts are addressed to it. If they are illustration to the more important circumdelivered in a popular manner, and often in stances of likeness instead of raising such as independent maxims, or reason, by combi-are insignificant into undue distinction.ning them methodizes the detached passages This critical elaboration, this amplifying

mode, which ramifies a general idea into all the minutia of parallel, would only serve to divert the attention, and split it into so many divisions, that the main object would be lost sight of.

but uniformly correspondent. He did not content himself like those heathen philosophers, to whose affable conduct in society that of the blessed Redeemer has lately been so impiously compared, (though their moThe author once heard a sermon which tives differed, as much as the desire of conhad for its text 'Ye are the salt of the earth.' verting sinners differs from delighting in The preacher, a really good man, but want- them,) with exhibiting systems without ing this discretion, not contented with a sim- morals, and a rule without a pattern, but ple application of the figure, instead of a the purity and perfection of his divine chageneral allusion to the powerfully penetra-racter gave light to knowledge, and life to ting and correcting nature of this mineral, document. instead of observing that salt was used in all the ancient sacrifices, indulged himself in a wide range, chemical and culinary, of all the properties of salt, devoting a separate head to each quality. A long discussion on its antiseptic properties, its solution and neutralization, led to rather a luxurious exhibition of the relishes it communicates to various viands. On the whole, the discourse seemed better adapted for an audience composed of the authors of the Pharmacopoeia, or a society of cooks, than for a plain untechnical congregation.

CHAP. VI.

sembled world, as it was seen in its commission by HIS, from whom nothing is hid. The last of these three prophetic scenes is indeed not so much a parable as a picture; not so much an allegory as a literal representation: the solemn reality rises above all figure, and could never have been so forcibly conveyed as by this plain, yet most sublime delineation."

On the parable of the Talents. OUR Lord's parables had been sometimes indicative of existing circumstances; sometimes predictive of events which related to futurity. After having, in his preceding allegories, by practical lessons, encouraged the prepared and exhorted the unprepared, to look for the kingdom of God, he closed his parabolical instructions by an awful exhibition of their fitness or unfitness for that everBut to return. Who can reflect without lasting kingdom; in which he unfolds what admiration on the engaging variety with their condition will be, when all mystery, all which the great Teacher labours to impress instruction, all preparation, shall be at an every important truth? Whenever different end; when every act of every being shall be aspects of the san.e doctrine were likely laid as bare before the eyes of the whole asstill more forcibly to seize the attention, still more deeply to touch the heart, still more powerfully to awaken the conscience, he does not content himself with a single allegory. In his awful exhibition of the inestimable value of an immortal soul, he does not coolly describe the repentance of a single sinner as viewed with complacency by the highest order of created intelligences, but as adding 'joy' to bliss already perfected The conclusion immediately to be drawn in immortality. He does not limit his in- from the second of these parables, the Parastruction to one metaphorical illustration of ble of the Talents, is, that we have nothing the delight of the heavenly hosts, but ex- that is properly our own, nothing that is untends it to three, finishing the climax by derived from God. Every talent is a dethat most endearing and touching of all posit placed in our hands, not for our exclumoral and allegorical pictures, the restora-sive benefit, but for the good of others. tion of the prodigal to his father's love. Whatever we possess which may either be But this triple use of the same species of improved to God's glory or perverted to his allegory-each instance rising above the dishonour, comes within the description of a other, in beauty and in force, each adding talent. To use any of our possessions, fresh weight to one momentous point-he therefore, as if we had an independent right most emphatically employs in the last dis- to the disposal of them, is to usurp the precourse previous to his final suffering; we rogative of the Giver. Many, it is to be mean in his sublime illustration of the so- feared, will wait till that great disclosing lemnities of the last day, in three succes-day which will throw a blaze of light on all sive parables all tending to impress the same awful truth.

motives, as well as all actions, before they will be convinced of the fallacy of that popuAs he well knew every accessible point of lar maxim, that a man may do what he will the human heart, so there was none which he with his own. He has indeed a full right to did not touch. But the grand circumstance his proprietorship with respect to other which carried his instruction so directly men, but, with respect to God, he will find home to the hearts and consciences of men, he had no exclusive property. Whatever was, that he not only taught, but did all portion of his possessions conscience ought things well.' His doctrines were so digested to have turned over from vanity to charity, into his life, his instructions so melted into from sensuality to piety, he may find too his practice, that it rendered goodness visi- late, was not his own, but his who gave it ble as well as perfect; and these analogies him for other purposes. and resemblances were not only admirably,

See Matthew xxv.

God proportions his requisitions to his | Great Master will not exact beyond the progifts. The one is regulated by the measure portion of his gift, though an encourageof the other. As duties and obligations are ment to those whom his providence has plapeculiar and personal, we are not to t: enchced in a narrow sphere of usefulness, is no on the sphere of others. It is of our own discharge from their diligence. Is it reatalent, we must render our own account. A sonable, that he who has less to do, should capacity, however, to know our duty, and to therefore do nothing? When little is exlove and serve God, as they are indiscrimi-pected from us, not to do that little enhances nately bestowed, so the inquiry into the use the crime; and it aggravates the ingratimade of them will be universal, while the tude, when we convert our master's more reward or punishment will be individually moderate demands into a pretence for absoassigned. lute supineness.

Deficiency and excess are the Scylla and He who is not called upon to relieve the Charybdis between which we seldom steer necessities, or to enlighten the ignorance of safely. If our talents are splendid, we are others, has still a weighty work upon his subject to err on the side of display; if hands: he has the care of his own soul. If mean, totally to suppress their exercise, he is deficient in learning, and natural abiliapologizing for our indolence by our insigni- ties-if he has little credit, and less of forficance; but mediocrity of talents is as in- tune, he probably has time; he certainly sufficient an excuse for sloth, as superior has the means of religious improvement; so genius is for vanity. The true way would that, in this land of light and knowledge, be, to exercise the brightest faculties with especially now that universal instruction is humility, and the most inconsiderable with happily become a national care, there is fidelity. The faithful and highly gifted ser-hardly such a thing as innocent ignorance, vants in the parable, it is apparent, were so Even of the lowest, of the least, a strict acfar from being lifted into pride, or seduced count will be required. To plead ignorance into negligence, by the greater importance where they might have been taught, indoof the trust committed to them, that they lence because they had little to do, and considered the largeness of their agency as negligence, because not much was expected, an augmentation of their responsibility.—is only treasuring up innumerable reasons They did the will of their lord without con- for aggravating their condemnation. ditioning or debating. Their slothful associate, instead of doing it, contented himself with arguing about it. He who disputed much, had done nothing: he should have known that Christianity is not a matter of debate, but of obedience.

It is remarkable that of the several characters exhibited in the parable, the least endowed was the only one punished, his neglect being every way inexcusable. A lasting and awful lesson, that no inferiority can claim exemption from the general law of There is no one doctrine of Holy Scripture duty. If the right employment of the gift is either insignificant or merely theoretical. an encouragement to the poorly endowed, That which the parable teaches, is highly as being easily exercised and amply rewarand specially practical. The instruction to ded; its abuse is an awakening call to every be deduced from it, is as extensive as the one. For, it is not fairly deducible from gifts of God to his creatures, as the obliga- this instance, that if of those whose scale in tions of man to his benefactor. It is most society is low, whose intellectual powers especially practical, as it designates this are mean, or whose fortunes are narrow; if world to be a scene of business, action, ex-even of such, a strict account will be requiertion, diligence. It inculcates the high red, if even in these, mere deficiency was and complicated duty, of laying out ourselves so harshly reprobated, mere nullity was so for the glory of our Maker, and the exercise severely punished-a sentence of most treof an implicit obedience to his will, God mendous import must await those who emhas not given us the command to work, ploy rank and opulence to selfish and corwithout furnishing us with instruments with rupt ends, or genius to pernicious purposes; which to labour, and suitable materials to the one debasing their own minds by sensuwork upon. Our talents, such as riches,ality, or corrupting others by examples of power, influence, wisdom, learning, time, vice and prodigality; the other devoting are those instruments. The wants, help-abilities so great, with profligacy so notorilessness, and ignorance of mankind, are the ous, as to appear little less than archangel objects to which these instruments are to be ruined,' and drawing inferior spirits into the applied. These talents are bestowed in va- destruction in which they have plunged ricus proportions, as to their value, as well themselves. as in different degrees, as to the quantity and number. He who is favoured with more abundant endowments, should mix with his gratitude for the gift, an abiding sense of his own greater accountableness. He who is slenderly furnished, should never plead that the inferiority of his trust is an excuse for his negligence. The conviction that the

But again-If these several talents, individually conferred, when employed to wrong purposes, or not employed at all, will be rigorously punished: what sentence have they to expect, in whom is centred the splendid confluence of God's gifts? What will be the eternal anathema pronounced on those who possessed aggregately talents,

with every one of which, singly enjoyed, tive account. 'I knew thou wast a hard they might have rendered the world about master. Could a weightier argument have them better and happier? To reflect by been advanced for a directly different conwhom they were bestowed, to what end de- duct? Common prudence might have taught signed, how they have been used, and what him that, with such a master, his only secua reckoning awaits them, forms a combina-rity was assiduous industry. The want of tion of reflections too awful to be dwelt upon. love of God was at the root of this, as it is of From the anticipation of such complicated ail sin. woe we turn with terror. The bare idea of

How many listen to the sentence of this a punishment which shall always torment unworthy servant! How many allow the and never destroy, is insupportable. Yet equity of this exclusion, and yet how few, how many believe this without being influ- comparatively, ask, with the agitated Aposenced by the belief! How many, by an un-tles; 'Lord, is it I? This simple question, accountable delusion, refuse to conform their honestly put, and practically followed up, lives to the injunctions of the gospel, while would render all comment vain, all exhortathey put their vices under the protection of tion superfluous. This self-application is its promises.

the great end of the parable, the great end of Scripture, the great end of preaching, and the only end of hearing.

The parable informs us, that it was after a long time,' that the Lord required the account; so long, that the wicked think it But do not too many of us, like him we will never come, and even the good are apt are so ready to condemn, conceal our selfto persuade themselves that it will not come love under the assumption of modesty, and soon. Let not those however who are sit- indulge our sloth under the humble pretence ting at ease in their possessions, whether of that we have no talent to exercise? But let nature or of fortune, to speak after the man-us be assured it is the deadness of our spiner of men, fancy that the reckoning which ritual affections, and not our mean opinion of is delayed is forgotten. The more protrac- ourselves, that is the real cause. The serted the account, the larger will be the sum vice of God is irksome, because his comtotal, and, of course, the more severe the re-mands interfere with our self-indulgence. quisition. All delay, indeed, is an act of Let the lowly Christian possessed of but his mercy; but mercy neglected, or abused, will enhance punishment in proportion as it aggravates guilt.

single talent, cheer his fainting heart by that beautifully condescending plea, with which the compassionate Saviour vindicated the modest penitent, who had no other way of demonstrating her affection, but by pouring perfumes on his feet-SHE HATH DONE WHAT SHE COULD. A tenderness of encouragement, which, if we consider by whom it was uttered, and to whom addressed, must convey consolation to the heart of the most poorly endowed and self-abasing Christian,

It is obvious that the servants in the parable had been in the habit of attending to their mercies. They seem never to have been unmindful of the exact value of what had been committed to them, 'Lord, thou deliveredst unto me five talents.' If we do not frequently enumerate the mercies of God to us, we shall be in danger of losing sight of the Giver, while we are revelling in In giving in the final account of the use the gift; of neglecting the application, and we have made of our talents, we shall not forgetting the responsibility. We should re- only have to reckon, for the Christian knowcollect that his very employment of us is a ledge we really acquired, for the progress high mark of favour; the use he conde- we actually made in piety, for the good imscends to make of us augments our debt, and pressions we received or communicated, but whenever he puts it in our way to serve him, for the higher degrees of all which we might he lays on us a fresh obligation, and con- have received or imparted, had we, instead fers on us an honourable distinction. of squandering our talents on jinferior objects, carried them to the height of which they were susceptible. Had we acted up to our convictions, had we pushed our advantages to their possibilities, had we regularly pursued what we eagerly engaged in, had our progress kept pace with our resolution, our attainments with our opportunities, how much more profitable servants we might have been! But satisfied to stop short of great offences, we neglect to impress upon our consciences how large a portion of our reckoning will be of a negative character.

Though he that has most, and does most, has but a few things,' yet his remuneration shall be immense. It is his fidelity, and not his success; his zeal in improving occasions, and not the number or greatness of the occasions, that will be rewarded. There will be an always infinite disproportion between the work he has done, and the blessing attending it.

The expostulation of the unprofitable servant presents an awful lesson against distrust in God, and fallacious views of his infinitely perfect character. The very motive From natural feeling, from inward conthis false reasoner produces in his own vin- sciousness, from the notices of reason, the dication, is the strongest argument against traces of hereditary opinion, and the analohim. If he knew' that his lord was such a gy of things, independently of Revelation, we rigorous exacter, that was the very reason, cannot avoid the belief that we are accountawhy he should not have given in such a nega- ble beings. Our notions of right and wrong,