2. This is the end of the distribution. Wherefore hath God given these talents in any eminent degree, or in such variety to men, but that
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they should trade with them, and be more fitted for his service ? 1 Cor. xii. 7, ' The manifestation of the Spirit is given to every man to profit withal/ Tlierc is indeed a threefold end of all our trading — the glori- fying of God, the saving of our own souls, and the good of others ; for, in a moral consideration, there are but three beings, God, neighbour, self.
The glory of God must be regarded in the first place, and with it is connected the advancement of the kingdom of Christ. For all the gifts that we have are for the master's use ; and therefore, if we do not principally mind the glory of God and the advancement of Christ's kingdom, we pervert the gifts we have received. Yet this is rare in a self-loving world : Phil. ii. 21, ' All seek their own, not the things which are Jesus Christ's.'
The saving of our souls must be regarded next to the glory of God ; for next to God, man is to love himself ; and in himself first his better part. The graces of sanctification, though profitable for others, yet are chiefly intended for the good of him that hath them ; and the graces of edification, though profitable for the owner, yet are principally intended for the good of others. A man that hath sanctifying grace doth good to others with it , that is utilitas emergens, not Jinis proprius. It is not the direct end for which these graces are given, but other sub- servient gifts are for the good of the body.
Lastly, The good of others, their edification and benefit ; for God hath scattered his gifts, that every part may supply somewhat for the good of the whole, as every member of the body hath its several use, by which the whole body receiveth benefit : Rom. xii. 4, 5, ' For as we have many members in one body, and all members have not the same office ; so we being many are one body in Christ, and every one mem- bers one of another.'
Well, then, let us look to the end of the distribution. A man hath not wealth for himself, nor parts for himself, nor gifts for himself, to promote his own ends, but to bring in souls to God ; not for pomp, but use. All have their proper and distinct offices, some to serve, others to rule ; some to counsel, others to execute. Every one have their proper but distinct use ; for God maketh nothing in vain, nor was the Avorld appointed to be a hive for drones and idle ones. Wherefore hath God given some great wealth and power but, as the great veins supply the lesser with blood, that they might be more publicly useful ? Wherefore hath he given ordinances, but that we may get grace by them, and save our own souls ? They are represented sometimes as duties, they being not a matter arbitrary, but a part of the homage we owe to God ; some- times as privileges that we may not look upon them as a burdensome task ; sometimes as means of our growth and improvement, that we may not rest in the work wrought ; sometimes as talents for which we must give an account, to quicken our earnest diligence. Wherefore hath God given gifts, but that we may show forth his praise and edify others ? Yea, wherefore hath he given grace itself, but that we might be both obliged and fitted to glorify him in the world ? Eph. i. 12, ' That we should be to the praise of his glory, who first trusted in Christ.' They are set up as lights in the world to shine to others.
3. There is a charge expressly given with the distribution of the
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tiilents : Luke xix. 13, ' And he called his ten servants and delivered them ten pounds, and said to them, Occupy, till I come.' They were to employ their industry to improve it to the greatest advantage of bringing in an increase to God. This charge is given by our proper and rightful Lord and it is committed to servants, not to strangers and freemen, who are at their own dispose, but to servants who are at the the command of their Lord, who hath made us and bought us. And this trust is accepted by covenant of all that profess themselves to be his servants ; not implicit, as there may be between the devil and his agents ; but explicit and formal, that we will be wholly his and for him. And we are accountable for the profession if we do not mind the use ; for a man that hath an estate made over to him in trust and for certain uses expressed in the conveyance, hath indeed no estate therein at all, but with respect to those uses. Certain it is that we have the comfort more in the use than the possession. The solid comfort of wealth, power, and honour is never seen till we employ it for God. It is not tasted so much when you are gorgeously attired, and your tables are plentifully furnished, and when you glut yourselves with all manner of fleshly delights, as in feeding the hungry, clothing the naked, relieving the oppressed. So for ordinances, the worth of them is known by use and improvement ; not when we resort to them for custom and fashion's sake, but when we taste that the Lord is gracious, 1 Peter ii. 3. So the gi-aces of the Spirit are most sweet when they do not lie idle ; then we feel the comfort of them : John XV. 11, ' These things have I spoken to you, that my joy might remain in you, and that your joy might be full.'