3. That snuff at a little mock-service as if an intolerable burden : Mai. i. 13, ' What a weariness is it ! '
4. The children of God may feel this temper coming upon them., when though they do not cast off prayer altogether, yet they cut off or abate and diminish their prayers, either in fervour, or frequency, or continuance and perseverance in prayer ; pray without sense, affection, or life ; or do not pray so often, or do not continue instant in prayer.
This cutting short of duties in time tendeth to a quitting of them altogether. Man is ready to cast off what he thinketh to be a burden. So when they are backward to meditation, or to withdraw from the delights of the flesh, and the distraction of ordinary employments. In all such cases we should rouse up ourselves. Time is short ; our account sure and near ; we are labouring for heaven and salvation : shall we tire and faint ? ' Be not weary of well-doing.' It is spoken with respect to the duties of piety, Heb. xii. 12; duties of mercy, Gal. vi. 9; duties of our calling, 2 Thes. iii. 13. Oh! then, let us rouse up ourselves.
SERMON XVI.
Take therefore the talent from him, and give it to Mm ivMch liaih ten talents. 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. — Mat. XXV. 28, 29.
We have seen the arraignment of the evil servant ; now followeth the sentence, which intimateth a double punishment — privative and posi- tive, loss and pain. The former is in these two verses; wherein you may observe three things : —
1. The taking the talent from the evil servant.
Vers. 28, 29.] sermons upon matthew xxv. 483
2. The disposition of the talent so taken from him.
3. The reason of both.
Let me explain these branches, and then draw one point from the whole.
First, The taking the talent from the evil servant, ' Take therefore the talent from him.' Naughty servants either lose the gifts them- selves, or the benefit, comfort, and reward of them. Here, in time, they lose their gifts ; when time is no more (which is the case in our parable), they lose their reward.
Secondly, The disposition of the talent so taken from him, ' And give it to him that hath ten talents ;' that is, five by trust, and five more by gain and improvement. The giving of the talent to the first servant was thought unequal by some, because he had such plenty already ; as appeareth, Luke xix. 25, ' They say unto him, Lord, he hath ten pounds.' But the Lord adherethto his sentence : ' For I say unto you, Unto every one that hath shall be given,' &c. He giveth most to those that have done most diligent and faithful service, and delighteth to enrich them more and more with the rewards of grace.
Object. But how can we receive other men's talents ? Shall the elect receive benefit from the reprobate, and their loss be our gain ?
Ans. 1. It is spoken after the manner of men. Nothing more usual among men than to take that from the unfaithful which was com- mitted to them, and to give it to the faithful. It is such another expression as Kev. iii. 11, ' Hold fast that thou hast, that no man take thy crown ;' as if that crown which we had lost were taken and worn by others. So Num. xi. 17, 25, God took of the Spirit that was upon Moses, and gave it to the seventy elders ; as if what were given to his assistance were taken from him, and his abilities were lessened with his work ; whereas it is only meant of the communication of the same graces.
2. The meaning is, he that useth his gifts well shall be amply rewarded ; so amply, as if the happiness which others expect should accrue to them, and be put on their account.
Thirdly, The reason of both, in the 29th verse, ' For unto every one that hath shall be given.' That these expressions are proverbial is out of question with the learned. Habenti dabitur is an expression verified in all ages and in all countries. The rich have many friends, and he that hath much shall have more : every one will be presenting them : and they have great advantages of laying out themselves, and improving themselves more than others have. So, on the contrary side, by the neglect of others, and their own incapacity to improve themselves, poor men commonly grow poorer. Upon this occasion were the words first used, which our Saviour is pleased to translate and apply to his own purpose. The sense of the words, as they lie here, will be known by taking this copulate axiom and proposition apart. The first branch speaketh of gain, the second of loss.
First branch. ' Unto every one that hath shall be given, and he shall have abundance.' The word exeiv doth not only signify the possession of a thing, but the use, which is the end of possession : and so he that hath is he that hath to purpose, that occupieth and trafficketh with his grace or gift received, with that care and diligence that belongetli to