For means to help us in this duty of watchfulness : —
1. Sobriety, or moderation in the use of all outward things : 1 Thes. v. 6, ' Therefore let us not sleep, as do others, but watch and be sober,' 1 Peter i. 13, iv. 7.
2. Go to God in prayer. Watching and prayer are often joined together. We are best kept when recommended into God's hand: Ps. cxli. 3, ' Set a watch, 0 Lord, before my mouth ; keep the door of my lips.' I do observe there — (1.) That unadvised and passionate speeches do easily drop from us in our troubles, especially in our per- secution. (2.) That a godly conscientious man is very tender of these, as of all evil. He that would live in communion with God for the present, and hope to appear with comfort before him hereafter, is sensible of the least thing that tends to God's displeasure and God's dishonour. This is the true spirit of one that will be owned by Christ at the last day. (3.) There is no way to prevent being provoked to impatience and rashness of speech, or any evil, but by keeping a watch, and renewing our obligations to God. (4.) Whoever would keep a watch must call in the aid and assistance of God's grace : ' Lord, set a watch upon the door of my lips.'
SEKMON XI.
For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered to them his goods. And unto one he gave five talents, to another two, to another one; to every one according to his several ability. — Mat. XXV. 14, 15.
The particle for showeth that this parable hath some connection with the former. We have but two great affairs in the world — the one to promote God's glory, the other to save our own souls ; or, in other words, to be faithful to God and wise for ourselves. This latter was taught us in the former parable ; the wise and provident virgins made sufficient preparation for their reception into the nuptial feast. The other, faithfulness to God, in employing our gifts, talents, and oppor-
424 SERMONS UPON MATTHEW XXV. [SeR. XI.
tunities for his glory, is taught in this parable. Therefore the drift of it is, to set us all a-work in our places and callings for the glory of God, that we may look Christ in the face at his coming, for the king- dom of heaven, &c.
In which words we have —
First, The person trusting, a man ; who is here represented —
1. As a great lord and master, that hath servants of his own, and several gifts to bestow upon them at his pleasure. In Luke it is, ' A certain nobleman, who went into a far country, to receive for himself a kingdom/ Luke xix. 12. In Mark, chap. xiii. 34, ' A great master of a house,' who intrusts his servants with his goods till his return.
2. He is here considered as travelling into a far country. Christ's ascending into heaven is thereby intended ; for gifts are the fruits of his ascension.
Secondly, The persons intrusted ; he called his own servants, and delivered to them. Not only ministers and officers of the church are meant, though they especially ; but all Christians, who are Christ's servants, employed by him in one state of life or other.
Thirdly, The things intrusted, his goods; they are bona, things good in their nature; and they are dona, gifts freely given, and delivered to us : and not merely given ; they are talenta, talents; not things merely given as we give money to a beggar, but as we give to a factor. As they are bona, they must not be despised ; as dona, gifts, they call for thankfulness ; as talents, for faithfulness. The Jewish talent was a hundred and eighty-one pounds ten shillings. Now these talents are ordinances, opportunities, estates, gifts, graces, all that we have received from God, either dona administrantia. or sanctificantia : helps and means and opportunities to glorify him, which are the occasions or the graces of the Spirit ; which are the dispositions to make us so to do.
Fourthly, The variety observed in the distribution, to one five, to another two, to another one ; which difference expresseth the divers kinds of gifts, and the measure and the degree in which they are bestowed. Though all have not equal measure, yet every one hath some gift and some measure, something that is peculiar to himself, whereby he may be useful.
Fifthly, The rule which is observed in the distribution, to every one according to his ability. As in the parable the wise master knoweth every servant, according to his prudence and skill, so in the explication of the parable every man is gifted and employed by Christ according to his natural receptivity. The eye hath its office as an eye, and the hand as a hand, and the foot as a foot.
I shall not pursue every minute circumstance, but only touch upon those things which are most remarkable.
First, Observe then —
Doct. 1. That Christ Jesus is the great Lord and owner.
He is so represented here with respect to persons and things. Per- sons : those that receive the talents are called ' his own servants ; ' and the several gifts and good things bestowed upon them are called ' his goods ; ' and these dispensed according to his sovereign will and plea- sure, to one more, to another less.