1 The same day went Jesus out of the house, and sat by the sea side.   2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.   3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;   4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:   5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:   6 And when the sun was up, they were scorched; and because they had no root, they withered away.   7 And some fell among thorns; and the thorns sprung up, and choked them:   8 But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold.   9 Who hath ears to hear, let him hear.   10 And the disciples came, and said unto him, Why speakest thou unto them in parables?   11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.   12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.   13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.   14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:   15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.   16 But blessed are your eyes, for they see: and your ears, for they hear.   17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.   18 Hear ye therefore the parable of the sower.   19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.   20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;   21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.   22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.   23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty.

      We have here Christ preaching, and may observe,

      1. When Christ preached this sermon; it was the same day that he preached the sermon in the foregoing chapter: so unwearied was he in doing good, and working the works of him that sent him. Note, Christ was for preaching both ends of the day, and has by his example recommended that practice to his church; we must in the morning sow our seed, and in the evening not withhold our hand, Eccl. xi. 6. An afternoon sermon well heard, will be so far from driving out the morning sermon, that it will rather clench it, and fasten the nail in a sure place. Though Christ had been in the morning opposed and cavilled at by his enemies, disturbed and interrupted by his friends, yet he went on with his work; and in the latter part of the day, we do not find that he met with such discouragements. Those who with courage and zeal break through difficulties in God's service, will perhaps find them not so apt to recur as they fear. Resist them, and they will flee.

      2. To whom he preached; there were great multitudes gathered together to him, and they were the auditors; we do not find that any of the scribes or Pharisees were present. They were willing to hear him when he preached in the synagogue (ch. xii. 9, 14), but they thought it below them to hear a sermon by the sea-side, though Christ himself was the preacher: and truly he had better have their room than their company, for now they were absent, he went on quietly and without contradiction. Note, Sometimes there is most of the power of religion where there is least of the pomp of it: the poor receive the gospel. When Christ went to the sea-side, multitudes were presently gathered together to him. Where the king is, there is the court; where Christ is, there is the church, though it be by the sea-side. Note, Those who would get good by the word, must be willing to follow it in all its removes; when the ark shifts, shift after it. The Pharisees had been labouring, by base calumnies and suggestions, to drive the people off from following Christ, but they still flocked after him as much as ever. Note, Christ will be glorified in spite of all opposition; he will be followed.

      3. Where he preached this sermon.

      (1.) His meeting-place was the sea-side. He went out of the house (because there was no room for the auditory) into the open air. It was pity but such a Preacher should have had the most spacious, sumptuous, and convenient place to preach in, that could be devised, like one of the Roman theatres; but he was now in his state of humiliation, and in this, as in other things, he denied himself the honours due to him; as he had not a house of his own to live in, so he had not a chapel of his own to preach in. By this he teaches us in the external circumstances of worship not to covet that which is stately, but to make the best of the conveniences which God in his providence allots to us. When Christ was born, he was crowded into the stable, and now to the sea-side, upon the strand, where all persons might come to him with freedom. He that was truth itself sought no corners (no adyta), as the pagan mysteries did. Wisdom crieth without, Prov. i. 20; John xiii. 20.

      (2.) His pulpit was a ship; not like Ezra's pulpit, that was made for the purpose (Neh. viii. 4); but converted to this use for want of a better. No place amiss for such a Preacher, whose presence dignified and consecrated any place: let not those who preach Christ be ashamed, though they have mean and inconvenient places to preach in. Some observe, that the people stood upon dry ground and firm ground, while the Preacher was upon the water in more hazard. Ministers are most exposed to trouble. Here was a true rostrum, a ship pulpit.

      4. What and how he preached. (1.) He spake many things unto them. Many more it is likely than are here recorded, but all excellent and necessary things, things that belong to our peace, things pertaining to the kingdom of heaven: they were not trifles, but things of everlasting consequence, that Christ spoke of. It concerns us to give a more earnest heed, when Christ has so many things to say to us, that we miss not any of them. (2.) What he spake was in parables. A parable sometimes signifies any wise, weighty saying that is instructive; but here in the gospels it generally signifies a continued similitude or comparison, by which spiritual or heavenly things were described in language borrowed from the things of this life. It was a way of teaching used very much, not only by the Jewish rabbin, but by the Arabians, and the other wise men of the east; and it was found very profitable, and the more so from its being pleasant. Our Saviour used it much, and in it condescended to the capacities of people, and lisped to them in their own language. God had long used similitudes by his servants the prophets (Hos. xii. 10), and to little purpose; now he uses similitudes by his Son; surely they will reverence him who speaks from heaven, and of heavenly things, and yet clothes them with expressions borrowed from things earthly. See John iii. 12. So descending in a cloud. Now,

      I. We have here the general reason why Christ taught in parables. The disciples were a little surprised at it, for hitherto, in his preaching, he had not much used them, and therefore they ask, Why speakest thou to them in parables? Because they were truly desirous that the people might hear with understanding. They do not say, Why speakest thou to us? (they knew how to get the parables explained) but to them. Note, We ought to be concerned for the edification of others, as well as for our own, by the word preached; and if ourselves be strong, yet to bear the infirmities of the weak.

      To this question Christ answers largely, v. 11-17, where he tells them, that therefore he preached by parables, because thereby the things of God were made more plain and easy to them who were willingly ignorant; and thus the gospel would be a savour of life to some, and of death to others. A parable, like the pillar of cloud and fire, turns a dark side towards Egyptians, which confounds them, but a light side towards Israelites, which comforts them, and so answers a double intention. The same light directs the eyes of some, but dazzles the eyes of others. Now,

      1. This reason is laid down (v. 11): Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. That is, (1.) The disciples had knowledge, but the people had not. You know already something of these mysteries, and need not in this familiar way to be instructed; but the people are ignorant, are yet but babes, and must be taught as such by plain similitudes, being yet incapable of receiving instruction in any other way: for though they have eyes, they know not how to use them; so some. Or, (2.) The disciples were well inclined to the knowledge of gospel mysteries, and would search into the parables, and by them would be led into a more intimate acquaintance with those mysteries; but the carnal hearers that rested in bare hearing, and would not be at the pains to look further, nor to ask the meaning of the parables, would be never the wiser, and so would justly suffer for their remissions. A parable is a shell that keeps good fruit for the diligent, but keeps it from the slothful. Note, There are mysteries in the kingdom of heaven, and without controversy, great is the mystery of godliness: Christ's incarnation, satisfaction, intercession, our justification and sanctification by union with Christ, and indeed the whole work of redemption, from first to last, are mysteries, which could never have been discovered but by divine revelation (1 Cor. xv. 51), were at this time discovered but in part to the disciples, and will never be fully discovered till the veil shall be rent; but the mysteriousness of gospel truth should not discourage us from, but quicken us in, our enquiries after it and searches into it. [1.] It is graciously given to the disciples of Christ to be acquainted with these mysteries. Knowledge is the first gift of God, and it is a distinguishing gift (Prov. ii. 6); it was given to the apostles, because they were Christ's constant followers and attendants. Note, The nearer we draw to Christ, and the more we converse with him, the better acquainted we shall be with gospel mysteries. [2.] It is given to all true believers, who have an experimental knowledge of the gospel mysteries, and that is without doubt the best knowledge: a principle of grace in the heart, is that which makes men of quick understanding in the fear of the Lord, and in the faith of Christ, and so in the meaning of parables; and for want of that, Nicodemus, a master in Israel, talked of the new birth as a blind man of colours. [3.] There are those to whom this knowledge is not given, and a man can receive nothing unless it be given him from above (John iii. 27); and be it remembered that God is debtor to no man; his grace is his own; he gives or withholds it at pleasure (Rom. xi. 35); the difference must be resolved into God's sovereignty, as before, ch. xi. 25, 26.

      2. This reason is further illustrated by the rule God observes in dispensing his gifts; he bestows them on those who improve them, but takes them away from those who bury them. It is a rule among men, that they will rather entrust their money with those who have increased their estates by their industry, than with those who have diminished them by their slothfulness.

      (1.) Here is a promise to him that has, that has true grace, pursuant to the election of grace, that has, and uses what he has; he shall have more abundance: God's favours are earnests of further favours; where he lays the foundation, he will build upon it. Christ's disciples used the knowledge they now had, and they had more abundance at the pouring out of the Spirit, Acts ii.. They who have the truth of grace, shall have the increase of grace, even to an abundance in glory, Prov. iv. 18. Joseph--he will add, Gen. xxx. 24.

      (2.) Here is a threatening to him that has not, that has no desire of grace, that makes no right use of the gifts and graces he has: has not root, no solid principle; that has, but uses not what he has; from him shall be taken away that which he has or seems to have. His leaves shall wither, his gifts decay; the means of grace he has, and makes no use of, shall be taken from him; God will call in his talents out of their hands that are likely to become bankrupts quickly.

      3. This reason is particularly explained, with reference to the two sorts of people Christ had to do with.

      (1.) Some were willingly ignorant; and such were amused by the parables (v. 13); because they seeing, see not. They had shut their eyes against the clear light of Christ's plainer preaching, and therefore were now left in the dark. Seeing Christ's person, they see not his glory, see no difference between him and another man; seeing his miracles, and hearing his preaching, they see not, they hear not with any concern or application; they understand neither. Note, [1.] There are many that see the gospel light, and hear the gospel sound, but it never reaches their hearts, nor has it any place in them. [2.] It is just with God to take away the light from those who shut their eyes against it; that such as will be ignorant, may be so; and God's dealing thus with them magnifies his distinguishing grace to his disciples.

      Now in this the scripture would be fulfilled, v. 14, 15. It is quoted from Isa. vi. 9, 10. The evangelical prophet that spoke most plainly of gospel grace, foretold the contempt of it, and the consequences of that contempt. It is referred to no less than six times in the New Testament, which intimates, that in gospel times spiritual judgments would be most common, which make least noise, but are most dreadful. That which was spoken of the sinners in Isaiah's time was fulfilled in those in Christ's time, and it is still fulfilling every day; for while the wicked heart of man keeps up the same sin, the righteous hand of God inflicts the same punishment. Here is,

      First. A description of sinners' wilful blindness and hardness, which is their sin. This people's heart is waxed gross; it is fattened, so the word is; which denotes both sensuality and senselessness (Ps. cxix. 70); secure under the word and rod of God, and scornful as Jeshurun, that waxed fat and kicked, Deut. xxxii. 15. And when the heart is thus heavy, no wonder that the ears are dull of hearing; the whispers of the Spirit they hear not at all; the loud calls of the word, though the word be nigh them, they regard not, nor are at all affected by them: they stop their ears, Ps. lviii. 4, 5. And because they are resolved to be ignorant, they shut both the learning senses; for their eyes also they have closed, resolved that they would not see light come into the world, when the Son of Righteousness arose, but they shut their windows, because they loved darkness rather than light, John iii. 19; 2 Pet. iii. 5.

      Secondly, A description of that judicial blindness, which is the just punishment of this. "By hearing, ye shall hear, and shall not understand; what means of grace you have, shall be to no purpose to you; though, in mercy to others, they are continued, yet in judgment to you, the blessing upon them is denied." The saddest condition a man can be in on this side hell, is to sit under the most lively ordinances with a dead, stupid, untouched heart. To hear God's word, and see his providences, and yet not to understand and perceive his will, either in the one or in the other, is the greatest sin and the greatest judgment that can be. Observe, It is God's work to give an understanding heart, and he often, in a way of righteous judgment, denies it to those to whom he has given the hearing ear, and the seeing eye, in vain. Thus does God choose sinners' delusions (Isa. lxvi. 4), and bind them over to the greatest ruin, by giving them up to their own hearts' lusts (Ps. lxxxi. 11, 12); let them alone (Hos. iv. 17); my Spirit shall not always strive, Gen. vi. 3.

      Thirdly, The woeful effect and consequence of this; Lest at any time they should see. They will not see because they will not turn; and God says that they shall not see, because they shall not turn: lest they should be converted, and I should heal them.

      Note, 1. That seeing, hearing, and understanding, are necessary to conversion; for God, in working grace, deals with men as men, as rational agents; he draws with the cords of a man, changes the heart by opening the eyes, and turns from the power of Satan unto God, by turning first from darkness to light, (Acts xxvi. 18). 2. All those who are truly converted to God, shall certainly be healed by him. "If they be converted I shall heal them, I shall save them:" so that if sinners perish, it is not to be imputed to God, but to themselves; they foolishly expected to be healed, without being converted. 3. It is just with God to deny his grace to those who have long and often refused the proposals of it, and resisted the power of it. Pharaoh, for a good while, hardened his own heart (Exod. viii. 15, 32), and afterwards God hardened it, ch. ix. 12; x. 20. Let us therefore fear, lest by sinning against the divine grace, we sin it away.

      (2.) Others were effectually called to be the disciples of Christ, and were truly desirous to be taught of him; and they were instructed, and made to improve greatly in knowledge, by these parables, especially when they were expounded; and by them the things of God were made more plain and easy, more intelligible and familiar, and more apt to be remembered (v. 16, 17). Your eyes see, your ears hear. They saw the glory of God in Christ's person; they heard the mind of God in Christ's doctrine; they saw much, and were desirous to see more, and thereby were prepared to receive further instruction; they had opportunity for it, by being constant attendants on Christ, and they should have it from day to day, and grace with it. Now this Christ speaks of,

      [1.] As a blessing; "Blessed are your eyes for they see, and your ears for they hear; it is your happiness, and it is a happiness for which you are indebted to the peculiar favour and blessing of God." It is a promised blessing, that in the days of the Messiah the eyes of them that see shall not be dim, Isa. xxxii. 3. The eyes of the meanest believer that knows experimentally the grace of Christ, are more blessed than those of the greatest scholars, the greatest masters in experimental philosophy, that are strangers to God; who, like the other gods they serve, have eyes, and see not. Blessed are your eyes. Note, True blessedness is entailed upon the right understanding and due improvement of the mysteries of the kingdom of God. The hearing ear and the seeing eye are God's work in those who are sanctified; they are the work of his grace (Prov. xx. 12), and they are a blessed work, which shall be fulfilled with power, when those who now see through a glass darkly, shall see face to face. It was to illustrate this blessedness that Christ said so much of the misery of those who are left in ignorance; they have eyes and see not; but blessed are your eyes. Note, The knowledge of Christ is a distinguishing favour to those who have it, and upon that account it lays under the greater obligations; see John xiv. 22. The apostles were to teach others, and therefore were themselves blessed with the clearest discoveries of divine truth. The watchmen shall see eye to eye, Isa. lii. 8.

      [2.] As a transcendent blessing, desired by, but not granted to, many prophets and righteous men, v. 17. The Old-Testament saints, who had some glimpses, some glimmerings of gospel light, coveted earnestly further discoveries. They had the types, shadows, and prophecies, of those things but longed to see the Substance, that glorious end of those things which they could not steadfastly look unto; that glorious inside of those things which they could not look into. They desired to see the great Salvation, the Consolation of Israel, but did not see it, because the fulness of time was not yet come. Note, First, Those who know something of Christ, cannot but covet to know more. Secondly, The discoveries of divine grace are made, even to prophets and righteous men, but according to the dispensation they are under. Though they were the favourites of heaven, with whom God's secret was, yet they have not seen the things which they desired to see, because God had determined not to bring them to light yet; and his favours shall not anticipate his counsels. There was then, as there is still, a glory to be revealed; something in reserve, that they without us should not be made perfect, Heb. xi. 40. Thirdly, For the exciting of our thankfulness, and the quickening of our diligence, it is good for us to consider what means we enjoy, and what discoveries are made to us, now under the gospel, above what they had, and enjoyed, who lived under the Old-Testament dispensation, especially in the revelation of the atonement for sin; see what are the advantages of the New Testament above the Old (2 Cor. iii. 7, &c. Heb. xii. 18); and see that our improvements be proportionable to our advantages.

      II. We have, in these verses, one of the parables which our Saviour put forth; it is that of the sower and the seed; both the parable itself, and the explanation of it. Christ's parables are borrowed from common, ordinary things, not from any philosophical notions or speculations, or the unusual phenomena of nature, though applicable enough to the matter in hand, but from the most obvious things, that are of every day's observation, and come within the reach of the meanest capacity; many of them are fetched from the husbandman's calling, as this of the sower, and that of the tares. Christ chose to do thus, 1. That spiritual things might hereby be made more plain, and, by familiar similitudes, might be made the more easy to slide into our understandings. 2. That common actions might hereby be spiritualized, and we might take occasion from those things which fall so often under our view, to meditate with delight on the things of God; and thus, when our hands are busiest about the world, we may not only notwithstanding that, but even with the help of that, be led to have our hearts in heaven. Thus the word of God shall talk with us, talk familiarly with us, Prov. vi. 22.

      The parable of the sower is plain enough, v. 3-9. The exposition of it we have from Christ himself, who knew best what was his own meaning. The disciples, when they asked, Why speakest thou unto them in parables? (v. 10), intimated a desire to have the parable explained for the sake of the people; nor was it any disparagement to their own knowledge to desire it for themselves. Our Lord Jesus kindly took the hint, and gave the sense, and caused them to understand the parable, directing his discourse to the disciples, but in the hearing of the multitude, for we have not the account of his dismissing them till v. 36. "Hear ye therefore the parable of the sower (v. 18); you have heard it, but let us go over it again." Note, It is of good use, and would contribute much to our understanding the word and profiting by it, to hear over again what we have heard (Phil. iii. 1); "You have heard it, but hear the interpretation of it." Note, Then only we hear the word aright, and to good purpose, when we understand what we hear; it is no hearing at all, if it be not with understanding, Neh. viii. 2. It is God's grace indeed that gives the understanding, but it is our duty to give our minds to understand.

      Let us therefore compare the parable and the exposition.

      (1.) The seed sown is the word of God, here called the word of the kingdom (v. 19): the kingdom of heaven, that is the kingdom; the kingdoms of the world, compared with that, are not to be called kingdoms. The gospel comes from that kingdom, and conducts to that kingdom; the word of the gospel is the word of the kingdom; it is the word of the King, and where that is, there is power; it is a law, by which we must be ruled and governed. This word is the seed sown, which seems a dead, dry thing, but all the product is virtually in it. It is incorruptible seed (1 Pet. i. 23); it is the gospel that brings forth fruit in souls, Col. i. 5, 6.

      (2.) The sower that scatters the seed is our Lord Jesus Christ, either by himself, or by his ministers; see v. 37. The people are God's husbandry, his tillage, so the word is; and ministers are labourers together with God, 1 Cor. iii. 9. Preaching to a multitude is sowing the corn; we know not where it must light; only see that it be good, that it be clean, and be sure to give it seed enough. The sowing of the word is the sowing of a people for God's field, the corn of his floor, Isa. xxi. 10.

      (3.) The ground in which this seed is sown is the hearts of the children of men, which are differently qualified and disposed, and accordingly the success of the word is different. Note, Man's heart is like soil, capable of improvement, of bearing good fruit; it is pity it should lie fallow, or be like the field of the slothful, Prov. xxiv. 30. The soul is the proper place for the word of God to dwell, and work, and rule in; its operation is upon conscience, it is to light that candle of the Lord. Now according as we are, so the word is to us: Recipitur ad modum recipientis--The reception depends upon the receiver. As it is with the earth; some sort of ground, take ever so much pains with it, and throw ever so good seed into it, yet it brings forth no fruit to any purpose; while the good soil brings forth plentifully: so it is with the hearts of men, whose different characters are here represented by four sorts of ground, of which three are bad, and but one good. Note, The number of fruitless hearers is very great, even of those who heard Christ himself. Who has believed our report? It is a melancholy prospect which this parable gives us of the congregations of those who hear the gospel preached, that scarcely one in four brings forth fruit to perfection. Many are called with the common call, but in few is the eternal choice evidenced by the efficacy of that call, ch. xx. 16.

      Now observe the characters of these four sorts of ground.

      [1.] The highway ground, v. 4-10. They had pathways through their corn-fields (ch. xii. 1), and the seed that fell on them never entered, and so the birds picked it up. The place where Christ's hearers now stood represented the characters of most of them, the sand on the sea-shore, which was to the seed like the highway ground.

      Observe First, What kind of hearers are compared to the highway ground; such as hear the word and understand it not; and it is their own fault that they do not. They take no heed to it, take no hold of it; they do not come with any design to get good, as the highway was never intended to be sown. They come before God as his people come, and sit before his as his people sit; but it is merely for fashion-sake, to see and be seen; they mind not what is said, it comes in at one ear and goes out at the other, and makes no impression.

      Secondly, How they come to be unprofitable hearers. The wicked one, that is, the devil, cometh and catcheth away that which was sown.--Such mindless, careless, trifling hearers are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it: as the birds pick up the seed that falls on the ground that is neither ploughed before nor harrowed after. If we break not up the fallow ground, by preparing our hearts for the word, and humbling them to it, and engaging our own attention; and if we cover not the seed afterwards, by meditation and prayer; if we give not a more earnest heed to the things which we have heard, we are as the highway ground. Note, The devil is a sworn enemy to our profiting by the word of God; and none do more befriend his design than heedless hearers, who are thinking of something else, when they should be thinking of the things that belong to their peace.

      [2.] The stony ground. Some fell upon stony places (v. 5, 6), which represents the case of hearers that go further than the former, who receive some good impressions of the word, but they are not lasting, v. 20, 21. Note, It is possible we may be a great deal better than some others, and yet not be so good as we should be; may go beyond our neighbours, and yet come short of heaven. Now observe, concerning these hearers that are represented by the stony ground,

      First, How far they went. 1. They hear the word; they turn neither their backs upon it, nor a deaf ear to it. Note, hearing the word, though ever so frequently, ever so gravely, if we rest in that, will never bring us to heaven. 2. They are quick in hearing, swift to hear, he anon receiveth it, euthys, he is ready to receive it, forthwith it sprung up (v. 5), it sooner appeared above ground than that which was sown in the good soil. Note, Hypocrites often get the start of true Christians in the shows of profession, and are often too hot to hold. He receiveth it straightway, without trying it; swallows it without chewing, and then there can never be a good digestion. Those are most likely to hold fast that which is good, that prove all things, 1 Thess. v. 21. 3. They receive it with joy. Note, There are many that are very glad to hear a good sermon, that yet do not profit by it; they may be pleased with the word, and yet not changed and ruled by it; the heart may melt under the word, and yet not be melted down by the word, much less into it, as into a mould. Many taste the good word of God (Heb. vi. 5), and say they find sweetness in it, but some beloved lust is rolled under the tongue, which it would not agree with, and so they spit it out again. 4. They endure for awhile, like a violent motion, which continues as long as the impression of the force remains, but ceases when that has spent itself. Note, Many endure for awhile, that do not endure to the end, and so come short of the happiness which is promised to them only that persevere (ch. x. 22); they did run well, but something hindered them, Gal. v. 7.

      Secondly, How they fell away, so that no fruit was brought to perfection; no more than the corn, that having no depth of earth from which to draw moisture, is scorched and withered by the heat of the sun. And the reason is,

      1. They have no root in themselves, no settled, fixed principles in their judgments, no firm resolution in their wills, nor any rooted habits in their affections: nothing firm that will be either the sap or the strength of their profession. Note, (1.) It is possible there may be the green blade of a profession, where yet there is not the root of grace; hardness prevails in the heart, and what there is of soil and softness is only in the surface; inwardly they are no more affected than a stone; they have no root, they are not by faith united to Christ who is our Root; they derive not from him, they depend not on him. (2.) Where there is not a principle, though there be a profession, we cannot expect perseverance. Those who have no root will endure but awhile. A ship without ballast, though she may at first out-sail the laden vessel, yet will certainly fail in stress of weather, and never make her port.

      2. Times of trial come, and then they come to nothing. When tribulation and persecution arise because of the word, he is offended; it is a stumbling-block in his way which he cannot get over, and so he flies off, and this is all his profession comes to. Note, (1.) After a fair gale of opportunity usually follows a storm of persecution, to try who have received the word in sincerity, and who have not. When the word of Christ's kingdom comes to be the word of Christ's patience (Rev. iii. 10), then is the trial, who keeps it, and who does not, Rev. i. 9. It is wisdom to prepare for such a day. (2.) When trying times come, those who have no root are soon offended; they first quarrel with their profession, and then quit it; first find fault with it, and then throw it off. Hence we read of the offence of the cross, Gal. v. 11. Observe, Persecution is represented in the parable by the scorching sun, (v. 6); the same sun which warms and cherishes that which was well rooted, withers and burns up that which wanted root. As the word of Christ, so the cross of Christ, is to some a savour of life unto life, to others a savour of death unto death: the same tribulation which drives some to apostasy and ruin, works for others a far more exceeding and eternal weight of glory. Trials which shake some, confirm others, Phil. i. 12. Observe how soon they fall away, by and by; as soon rotten as they were ripe; a profession taken up without consideration is commonly let fall without it: "Lightly come, lightly go."

      [3.] The thorny ground, Some fell among thorns (which are a good guard to the corn when they are in the hedge, but a bad inmate when they are in the field); and the thorns sprung up, which intimates that they did not appear, or but little, when the corn was sown, but afterwards they proved choking to it, v. 7. This went further than the former, for it had root; and it represents the condition of those who do not quite cast off their profession, and yet come short of any saving benefit by it; the good they gain by the word, being insensibly overcome and overborne by the things of the world. Prosperity destroys the word in the heart, as much as persecution does; and more dangerously, because more silently: the stones spoiled the root, the thorns spoil the fruit.

      Now what are these choking thorns?

      First, The cares of this world. Care for another world would quicken the springing of this seed, but care for this world chokes it. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that deals much in them (2 Sam. xxiii. 6, 7); they are entangling, vexing, scratching, and their end is to be burned, Heb. vi. 8. These thorns choke the good seed. Note, Worldly cares are great hindrances to our profiting by the word of God, and our proficiency in religion. They eat up that vigour of soul which should be spent in divine things; divert us from duty, distract us in duty, and do us most mischief of all afterwards; quenching the sparks of good affections, and bursting the cords of good resolutions; those who are careful and cumbered about many things, commonly neglect the one thing needful.

      Secondly, The deceitfulness of riches. Those who, by their care and industry, have raised estates, and so the danger that arises from care seems to be over, and they continue hearers of the word, yet are still in a snare (Jer. v. 4, 5); it is hard for them to enter into the kingdom of heaven: they are apt to promise themselves that in riches which is not in them; to rely upon them, and to take an inordinate complacency in them; and this chokes the word as much as care did. Observe, It is not so much riches, as the deceitfulness of riches, that does the mischief: now they cannot be said to be deceitful to us unless we put our confidence in them, and raise our expectations from them, and then it is that they choke the good seed.

      [4.] The good ground (v. 18); Others fell into good ground, and it is pity but that good seed should always meet with good soil, and then there is no loss; such are good hearers of the word, v. 23. Note, Though there are many that receive the grace of God, and the word of his grace, in vain, yet God has a remnant by whom it is received to good purpose; for God's word shall not return empty, Isa. lv. 10, 11.

      Now that which distinguished this good ground from the rest, was, in one word, fruitfulness. By this true Christians are distinguished from hypocrites, that they bring forth the fruits of righteousness; so shall ye be my disciples, John xv. 8. He does not say that this good ground has no stones in it, or no thorns; but there were none that prevailed to hinder its fruitfulness. Saints, in this world, are not perfectly free from the remains of sin; but happily freed from the reign of it.

      The hearers represented by the good ground are,

      First, Intelligent hearers; they hear the word and understand it; they understand not only the sense and meaning of the word, but their own concern in it; they understand it as a man of business understands his business. God in his word deals with men as men, in a rational way, and gains possession of the will and affections by opening the understanding: whereas Satan, who is a thief and a robber, comes not in by that door, but climbeth up another way.

      Secondly, Fruitful hearers, which is an evidence of their good understanding: which also beareth fruit. Fruit is to every seed its own body, a substantial product in the heart and life, agreeable to the seed of the word received. We then bear fruit, when we practise according to the word; when the temper of our minds and the tenour of our lives are conformable to the gospel we have received, and we do as we are taught.

      Thirdly, Not all alike fruitful; some a hundred-fold, some sixty, some thirty. Note, Among fruitful Christians, some are more fruitful than others: where there is true grace, yet there are degrees of it; some are of greater attainments in knowledge and holiness than others; all Christ's scholars are not in the same form. We should aim at the highest degree, to bring forth a hundred-fold, as Isaac's ground did (Gen. xxvi. 12), abounding in the work of the Lord, John xv. 8. But if the ground be good, and the fruit right, the heart honest, and the life of a piece with it, those who bring forth but thirty-fold shall be graciously accepted of God, and it will be fruit abounding to their account, for we are under grace, and not under the law.

      14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.   15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.   16 Then he that had received the five talents went and traded with the same, and made them other five talents.   17 And likewise he that had received two, he also gained other two.   18 But he that had received one went and digged in the earth, and hid his lord's money.   19 After a long time the lord of those servants cometh, and reckoneth with them.   20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.   21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.   22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.   23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.   24 Then he which had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:   25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.   26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:   27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.   28 Take therefore the talent from him, and give it unto him which hath ten talents.   29 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.   30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

      We have here the parable of the talents committed to three servants; this implies that we are in a state of work and business, as the former implies that we are in a state of expectancy. That showed the necessity of habitual preparation, this of actual diligence in our present work and service. In that we were stirred up to do well for our own souls; in this to lay out ourselves for the glory of God and the good of others.

      In this parable, 1. The Master is Christ, who is the absolute Owner and Proprietor of all persons and things, and in a special manner of his church; into his hands all things are delivered. 2. The servants are Christians, his own servants, so they are called; born in his house, bought with his money, devoted to his praise, and employed in his work. It is probable that ministers are specially intended here, who are more immediately attending on him, and sent by him. St. Paul often calls himself a servant of Jesus Christ. See 2 Tim. ii. 24.

      We have three things, in general, in this parable.

      I. The trust committed to these servants; Their master delivered to them his goods: having appointed them to work (for Christ keeps no servants to be idle), he left them something to work upon. Note, 1. Christ's servants have and receive their all from him; for they are of themselves worth nothing, nor have any thing they can call their own but sin. 2. Our receiving from Christ is in order to our working for him. Our privileges are intended to find us with business. The manifestation of the Spirit is given to every man to profit withal. 3. Whatever we receive to be made use of for Christ, still the property is vested in him; we are but tenants upon his land, stewards of his manifold grace, 1 Pet. iv. 10. Now observe here,

      (1.) On what occasion this trust was committed to these servants: The master was travelling into a far country. This is explained, Eph. iv. 8. When he ascended on high, he gave gifts to men. Note, [1.] When Christ went to heaven, he was as a man travelling into a far country; that is, he went with a purpose to be away a great while. [2.] When he went, he took care to furnish his church with all things necessary for it during his personal absence. For, and in consideration of, his departure, he committed to his church truths, laws, promises and powers; these were the parakatatheke--the great depositum (as it is called, 1 Tim. vi. 20; 2 Tim. i. 14), the good thing that is committed to us; and he sent his Spirit to enable his servants to teach and profess those truths, to press and observe those laws, to improve and apply those promises, and to exercise and employ those powers, ordinary or extraordinary. Thus Christ, at his ascension, left his goods to his church.

      (2.) In what proportion this trust was committed. [1.] He gave talents; a talent of silver is computed to be in our money three hundred and fifty-three pounds eleven shillings and ten pence halfpenny; so the learned Bishop Cumberland. Note, Christ's gifts are rich and valuable, the purchases of his blood inestimable, and none of them mean. [2.] He gave to some more, to others less; to one five talents, to another two, to another one; to every one according to his several ability. When Divine Providence has made a difference in men's ability, as to mind, body, estate, relation, and interest, divine grace dispenses spiritual gifts accordingly, but still the ability itself is from him. Observe, First, Every one had some one talent at least, and that is not a despicable stock for a poor servant to begin with. A soul of our own is the one talent we are every one of us entrusted with, and it will find us with work. Hoc nempe ab homine exigiture, ut prosit hominibus; si fieri potest, multis; si minus, paucis; si minus, proximis, si minus, sibi: nam cum se utilem cæteris efficit, commune agit negotium. Et si quis bene de se meretur, hoc ipso aliis prodest quod aliis profuturum parat--It is the duty of a man to render himself beneficial to those around him; to a great number if possible; but if this is denied him, to a few; to his intimate connections; or, at least, to himself. He that is useful to others, may be reckoned a common good. And whoever entitles himself to his own approbation, is serviceable to others, as forming himself to those habits which will result in their favour. Seneca de Otio Sapient. Secondly, All had not alike, for they had not all alike abilities and opportunities. God is a free Agent, dividing to every man severally as he will; some are cut out for service in one kind, others in another, as the members of the natural body. When the householder had thus settled his affairs, he straightway took his journey. Our Lord Jesus, when he had given commandments to his apostles, as one in haste to be gone, went to heaven.

      II. The different management and improvement of this trust, which we have an account of, v. 16-18.

      1. Two of the servants did well.

      (1.) They were diligent and faithful; They went, and traded; they put the money they were entrusted with, to the use for which it was intended--laid it out in goods, and made returns of it; as soon as ever their master was gone, they immediately applied themselves to their business. Those that have so much work to do, as every Christian has, need to set about it quickly, and lose not time. They went, and traded. Note, A true Christian is a spiritual tradesman. Trades are called mysteries, and without controversy great is the mystery of godliness; it is a manufacture trade; there is something to be done by upon our own hearts, and for the good of others. It is a merchant-trade; things of less value to us are parted with for things of greater value; wisdom's merchandize, Prov. iii. 15; Matt. xiii. 45. A tradesman is one who, having made his trade his choice, and taken pains to learn it, makes it his business to follow it, lays out all he has for the advancement of it, makes all other affairs bend to it, and lives upon the gain of it. Thus does a true Christian act in the work of religion; we have no stock of our own to trade with, but trade as factors with our master's stock. The endowments of the mind--reason, wit, learning, must be used in subserviency to religion; the enjoyments of the world--estate, credit, interest, power, preferment, must be improved for the honour of Christ. The ordinances of the gospel, and our opportunities of attending them, bibles, ministers, sabbaths, sacraments, must be improved for the end for which they were instituted, and communion with God kept up by them, and the gifts and graces of the Spirit must be exercised; and this is trading with our talents.

      (2.) They were successful; they doubled their stock, and in a little time made cent. per cent. of it: he that had five talents, soon made them other five. Trading with our talents is not alway successful with others, but, however, it shall be so to ourselves, Isa. xlix. 4. Note, The hand of the diligent makes rich in graces, and comforts, and treasures of good works. There is a great deal to be got by industry in religion.

      Observe, The returns were in proportion to the receivings. [1.] From those to whom God hath given five talents, he expects the improvement of five, and to reap plentifully where he sows plentifully. The greater gifts any have, the more pains they ought to take, as those must that have a large stock to manage. [2.] From those to whom he has given but two talents, he expects only the improvement of two, which may encourage those who are placed in a lower and narrower sphere of usefulness; if they lay out themselves to do good according to the best of their capacity and opportunity, they shall be accepted, though they do not so much good as others.

      2. The third did ill (v. 18); He that had received one talent, went, and hid his lord's money. Though the parable represents but one in three unfaithful, yet in a history that answers this parable, we find the disproportion quite the other way, when ten lepers were cleansed, nine of ten hid the talent, and only one returned to give thanks, Luke xvii. 17, 18. The unfaithful servant was he that had but one talent: doubtless there are many that have five talents, and bury them all; great abilities, great advantages, and yet do no good with them: but Christ would hint to us, (1.) That if he that had but one talent, be reckoned with thus for burying that one, much more will they be accounted offenders, that have more, that have many, and bury them. If he that was but of small capacity, was cast into utter darkness because he did not improve what he had as he might have done, of how much sorer punishment, suppose ye, shall he be thought worthy, that tramples underfoot the greatest advantages? (2.) That those who have least to do for God, frequently do least of what they have to do. Some make it an excuse for their laziness, that they have not the opportunities of serving God that others have; and because they have not wherewithal to do what they say they would, they will not do what we are sure they can, and so sit down and do nothing; it is really an aggravation of their sloth, that when they have but one talent to take care about, they neglect that one.

      He digged in the earth, and hid the talent, for fear it should be stolen; he did not misspend or misemploy it, did not embezzle it or squander it away, but he hid it. Money is like manure (so my Lord Bacon used to say,) good for nothing in the heap, but it must be spread; yet it is an evil which we have often seen under the sun, treasure heaped together (Jam. v. 3; Eccl. vi. 1, 2), which does good to nobody; and so it is in spiritual gifts; many have them, and make no use of them for the end for which they were given them. Those that have estates, and do not lay them out in works of piety and charity; that have power and interest, and do not with it promote religion in the places where they live; ministers that have capacities and opportunities of doing good, but do not stir up the gift that is in them, are those slothful servants that seek their own things more than Christ's.

      He hid his lord's money; had it been his own, he might have done as he pleased; but, whatever abilities and advantages we have, they are not our own, we are but stewards of them, and must give account to our Lord, whose goods they are. It was an aggravation of his slothfulness, that his fellow-servants were busy and successful in trading, and their zeal should have provoked his. Are others active, and shall we be idle?

      III. The account of this improvement, v. 19. 1. The account is deferred; it is not till after a long time that they are reckoned with; not that the master neglects his affairs, or that God is slack concerning his promise (2 Pet. iii. 9); no, he is ready to judge (1 Pet. iv. 5); but every thing must be done in its time and order. 2. Yet the day of account comes at last; The lord of those servants reckoneth with them. Note, The stewards of the manifold grace of God must shortly give account of their stewardship. We must all be reckoned with--what good we have got to our own souls, and what good we have done to others by the advantages we have enjoyed. See Rom. xiv. 10, 11. Now here is,

      (1.) The good account of the faithful servants; and here observe,

      [1.] The servants giving up the account (v. 20, 22); "Lord, thou deliveredst to me five talents, and to me two; behold, I have gained five talents, and I two talents more."

      First, Christ's faithful servants acknowledge with thankfulness his vouchsafements to them; Lord, thou deliveredst to me such and such things. Note, 1. It is good to keep a particular account of our receivings from God, to remember what we have received, that we may know what is expected from us, and may render according to the benefit. 2. We must never look upon our improvements but with a general mention of God's favour to us, of the honour he has put upon us, in entrusting us with his goods, and of that grace which is the spring and fountain of all the good that is in us or is done by us. For the truth is, the more we do for God, the more we are indebted to him for making use of us, and enabling us, for his service.

      Secondly, They produce, as an evidence of their faithfulness, what they have gained. Note, God's good stewards have something to show for their diligence; Show me thy faith by thy works. He that is a good man, let him show it, Jam. iii. 13. If we be careful in our spiritual trade, it will soon be seen by us, and our works will follow us, Rev. xiv. 13. Not that the saints will in the great day make mention of their own good deeds; no, Christ will do that for them (v. 35); but it intimates that they who faithfully improve their talents, shall have boldness in the day of Christ, 1 John ii. 28-iv. 17. And it is observable that he who had but two talents, gave up his account as cheerfully as he who had five; for our comfort, in the day of account, will be according to our faithfulness, not according to our usefulness; our sincerity, not our success; according to the uprightness of our hearts, not according to the degree of our opportunities.

      [2.] The master's acceptance and approbation of their account, v. 21, 23.

      First, He commended them; Well done, good and faithful servant. Note, The diligence and integrity of those who approve themselves the good and faithful servants of Jesus Christ, will certainly be found to praise, and honour, and glory, at his appearing, 1 Pet. i. 7. Those that own and honour God now, he will own and honour shortly. 1. Their persons will be accepted; Thou good and faithful servant. He that knows the integrity of his servants now, will witness to it in the great day; and they that are found faithful, shall be called so. Perhaps they were censured by men, as righteous overmuch; but Christ will give them their just characters, of good and faithful. 2. Their performances will be accepted; Well done. Christ will call those, and those only, good servants, that have done well; for it is by patient continuance in well-doing that we seek for this glory and honour; and if we seek, we shall find; if we do that which is good, and do it well, we shall have praise of the same. Some masters are so morose, that they will not commend their servants, though they do their work ever so well; it is thought enough not to chide: but Christ will commend his servants that do well; whether their praise be of men or not, it is of him; and if we have the good word of our Master, the matter is not great what our fellow-servants say of us; if he saith, Well done, we are happy, and it should then be a small thing to us to be judged of men's judgment; as, on the contrary, not he who commendeth himself, or whom his neighbours commend, is approved, but whom the Lord commends.

      Secondly, He rewards them. The faithful servants of Christ shall not be put off with bare commendation; no, all their work and labour of love shall be rewarded.

      Now this reward is here expressed two ways.

      1. In one expression agreeable to the parable; Thou hast been faithful over a few things, I will make thee ruler over many things. It is usual in the courts of princes, and families of great men, to advance those to higher offices, that have been faithful in lower. Note, Christ is a master that will prefer his servants who acquit themselves well. Christ has honour in store for those that honour him--a crown (2 Tim. iv. 8), a throne (Rev. iii. 21), a kingdom, ch. xxv. 34. Here they are beggars; in heaven they shall be rulers. The upright shall have dominion: Christ's servants are all princes.

      Observe the disproportion between the work and the reward; there are but few things in which the saints are serviceable to the glory of God, but there are many things wherein they shall be glorified with God. What charge we receive from God, what work we do for God in this world, is but little, very little, compared with the joy set before us. Put together all our service, all our sufferings, all our improvements, all the good we do to others, all we get to ourselves, and they are but a few things, next to nothing, not worthy to be compared, not fit to be named the same day with the glory to be revealed.

      2. In another expression, which slips out of the parable into the thing signified by it; Enter thou into the joy of thy Lord. Note, (1.) The state of the blessed is a state of joy, not only because all tears shall then be wiped away, but all the springs of comfort shall be opened to them, and the fountains of joy broken up. Where there are the vision and fruition of God, a perfection of holiness, and the society of the blessed, there cannot but be a fulness of joy. (2.) This joy is the joy of their Lord; the joy which he himself has purchased and provided for them; the joy of the redeemed, bought with the sorrow of the Redeemer. It is the joy which he himself is in the possession of, and which he had his eye upon when he endured the cross, and despised the shame, Heb. xii. 2. It is the joy of which he himself is the fountain and centre. It is the joy of our Lord, for it is joy in the Lord, who is our exceeding joy. Abraham was not willing that the steward of his house, though faithful, should be his heir (Gen. xv. 3); but Christ admits his faithful stewards into his own joy, to be joint-heirs with him. (3.) Glorified saints shall enter into this joy, shall have a full and complete possession of it, as the heir when he comes of age enters upon his estate, or as they that were ready, went in to the marriage feast. Here the joy of our Lord enters into the saints, in the earnest of the Spirit; shortly they shall enter into it, shall be in it to eternity, as in their element.

      (2.) The bad account of the slothful servant. Observe,

      [1.] His apology for himself, v. 24, 25. Though he had received but one talent, for that one he is called to account. The smallness of our receiving will not excuse us from a reckoning. None shall be called to an account for more than they have received; but for what we have, we must all account.

      Observe, First, What he confides in. He comes to the account with a deal of assurance, relying on the plea he had to put in, that he was able to say, "Lo, there thou hast that is thine; if I have not made it more, as the others have done, yet this I can say, I have not made it less." This, he thinks, may serve to bring him off, if not with praise, yet with safety.

      Note, Many a one goes very securely to judgment, presuming upon the validity of a plea that will be overruled as vain and frivolous. Slothful professors, that are afraid of doing too much for God, yet hope to come off as well as those that take so much pains in religion. Thus the sluggard is wiser in his own conceit than seven men that can render a reason, Prov. xxvi. 16. This servant thought that his account would pass well enough, because he could say, There thou hast that is thine. "Lord, I was no spendthrift of my estate, no prodigal of my time, no profaner of my sabbaths, no opposer of good ministers and good preaching; Lord, I never ridiculed my bible, nor set my wits to work to banter religion, nor abused my power to persecute any good man; I never drowned my parts, nor wasted God's good creatures in drunkenness and gluttony, nor ever to my knowledge did I injury to any body." Many that are called Christians, build great hopes for heaven upon their being able to make such an account; yet all this amounts to no more than there thou hast that is thine; as if no more were required, or could be expected.

      Secondly, What he confesses. He owns the burying of his talent; I hid thy talent in the earth. He speaks as if that were no great fault; nay, as if he deserved praise for his prudence in putting it in a safe place, and running no hazards with it. Note, It is common for people to make a very light matter of that which will be their condemnation in the great day. Or, if he was conscious to himself that it was his fault, it intimates how easily slothful servants will be convicted in the judgment; there will need no great search for proof, for their own tongues shall fall upon them.

      Thirdly, What he makes his excuse; I knew that thou were a hard man, and I was afraid. Good thought of God would beget love, and that love would make us diligent and faithful; but hard thoughts of God beget fear, and that fear makes us slothful and unfaithful. His excuse bespeaks,

      1. The sentiments of an enemy; I knew thee, that thou art a hard man. This was like that wicked saying of the house of Israel, The way of the Lord is not equal, Ezek. xviii. 25. Thus his defence is his offence. The foolishness of man perverteth his way, and then, as if that would mend the matter, his heart fretteth against the Lord. This is covering the transgression, as Adam, who implicitly laid the fault on God himself; The woman which thou gavest me. Note, Carnal hearts are apt to conceive false and wicked opinions concerning God, and with them to harden themselves in their evil ways. Observe how confidently he speaks; I knew thee to be so. How could he know him to be so? What iniquity have we or our fathers found in him? Jer. ii. 5. Wherein has he wearied us with his work, or deceived us in his wages? Mic. vi. 3. Has he been a wilderness to us, or a land of darkness? Thus long God has governed the world, and may ask with more reason than Samuel himself could, Whom have I defrauded? or whom have I oppressed? Does not all the world know the contrary, that he is so far from being a hard master, that the earth is full of his goodness, so far from reaping where he sowed not, that he sows a great deal where he reaps nothing? For he causes the sun to shine, and his rain to fall, upon the evil and unthankful, and fills their hearts with food and gladness who say to the Almighty, Depart from us. This suggestion bespeaks the common reproach which wicked people cast upon God, as if all the blame of their sin and ruin lay at his door, for denying them his grace; whereas it is certain that never any who faithfully improved the common grace they had, perished for want of special grace; nor can any show what could in reason have been done more for an unfruitful vineyard than God has done in it. God does not demand brick, and deny straw; no, whatever is required in the covenant, is promised in the covenant; so that if we perish, it is owing to ourselves.

      2. The spirit of a slave; I was afraid, This ill affection toward God arose from his false notions of him; and nothing is more unworthy of God, nor more hinders our duty to him, than slavish fear. This has bondage and torment, and is directly opposite to that entire love which the great commandment requires. Note, Hard thoughts of God drive us from, and cramp us in his service. Those who think it impossible to please him, and in vain to serve him, will do nothing to purpose in religion.

      [2.] His Lord's answer to this apology. His plea will stand him in no stead, it is overruled, nay, it is made to turn against him, and he is struck speechless with it; for here we have his conviction and his condemnation.

      First, His conviction, v. 26, 27. Two things he is convicted of.

      1. Slothfulness; Thou wicked and slothful servant. Note, Slothful servants are wicked servants, and will be reckoned with as such by their master, for he that is slothful in his work, and neglects the good that God has commanded, is brother to him that is a great waster, by doing the evil that God has forbidden, Prov. xviii. 9. He that is careless in God's work, is near akin to him that is busy in the devil's work. Satis est mali nihil fecisse boni--To do no good is to incur very serious blame. Omissions are sins, and must come into judgment; slothfulness makes way for wickedness; all become filthy, for there is none that doeth good, Ps. xiv. 3. When the house is empty, the unclean spirit takes possession. Those that are idle in the affairs of their souls, are not only idle, but something worse, 1 Tim. v. 13. When men sleep, the enemy sows tares.

      2. Self-contradiction (v. 26, 27); Thou knewest that I reap where I sowed not: thou oughtest therefore to have put my money to the exchangers. Note, The hard thoughts which sinners have of God, though false and unjust, will be so far from justifying their wickedness and slothfulness, that they will rather aggravate and add to their guilt. Three ways this may be taken; (1.) "Suppose I had been so hard a master, shouldest not thou therefore have been the more diligent and careful to please me, if not for love, yet for fear, and for that reason oughtest not thou to have minded thy work?" If our God is a consuming fire, in consideration of that let us study how to serve him. Or thus, (2.) "If thou didst think me to be a hard master, and therefore durst not trade with the money thyself, for fear of losing by it, and being made to stand to the loss, yet thou mightest have put it into the hands of the exchangers, or goldsmith, mightest have brought it into the bank, and then at my coming, if I could not have had the greater improvement, by trade and merchandize (as of the other talents), yet I might have had the less improvement, of bare interest, and should have received my own with usury;" which, it seems, was a common practice at that time, and not disallowed by our Saviour. Note, If we could not, or durst not, do what we would, yet that excuse will not serve, when it will be made to appear that we did not do what we could and durst. If we could not find in our hearts to venture upon more difficult and hazardous services, yet will that justify us in shrinking from those that were more safe and easy? Something is better than nothing; if we fail of showing our courage in bold enterprises, yet we must not fail to testify our good will in honest endeavours; and our Master will not despise the day of small things. Or thus, (3.) "Suppose I did reap where I sowed not, yet that is nothing to thee, for I had sowed upon thee, and the talent was my money which thou wast entrusted with, not only to keep, but to improve." Note, In the day of account, wicked and slothful servants will be left quite without excuse; frivolous pleas will be overruled, and every mouth will be stopped; and those who now stand so much upon their own justification will not have one word to say for themselves.

      Secondly, His condemnation. The slothful servant is sentenced,

      1. To be deprived of his talent (v. 28, 29); Take therefore the talent from him. The talents were first disposed of by the Master, as an absolute Owner, but this was now disposed of by him as a Judge; he takes it from the unfaithful servant, to punish him, and gives it to him that was eminently faithful, to reward him. And the meaning of this part of the parable we have in the reason of the sentence (v. 29), To every one that hath shall be given. This may be applied, (1.) To the blessings of this life--worldly wealth and possessions. These we are entrusted with, to be used for the glory of God, and the good of those about us. Now he that hath these things, and useth them for these ends, he shall have abundance; perhaps abundance of the things themselves, at least, abundance of comfort in them, and of better things; but from him that hath not, that is, that hath these things as if he had them not, had not power to eat of them, or to do good with (Avaro deest, tam quod habet, quam quod non habet--The miser may be considered as destitute of what he has, as well as of what he has not), they shall be taken away. Solomon explains this, Prov. xi. 24. There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, and it tendeth to poverty. Giving to the poor is trading with what we have, and the returns will be rich; it will multiply the meal in the barrel, and the oil in the cruse: but those that are sordid, and niggardly, and uncharitable, will find that those riches which are so got, perish by evil travail, Eccl. v. 13, 14. Sometimes Providence strangely transfers estates from those that do no good with them to those that do; they are gathered for him that will pity the poor, Prov. xxviii. 8. See Prov. xiii. 22; Job xxvii. 16, 17; Eccl. ii. 26. (2.) We may apply it to the means of grace. They who are diligent in improving the opportunities they have, God will enlarge them, will set before them an open door (Rev. iii. 8); but they who know not the day of their visitation, shall have the things that belong to their peace hid from their eyes. For proof of this, go see what God did to Shiloh, Jer. vii. 12. (3.) We may apply it to the common gifts of the Spirit. He that hath these, and doeth good with them, shall have abundance; these gifts improve by exercise, and brighten by being used; the more we do, the more we may do, in religion; but those who stir not up the gift that is in them, who do not exert themselves according to their capacity, their gifts rust, and decay, and go out like a neglected fire. From his that hath not a living principle of grace in his soul, shall be taken away the common gifts which he hath, as the lamps of the foolish virgins went out for want of oil, v. 8. Thus the arm of the idle shepherd, which he had sluggishly folded up in his bosom, comes to be dried up, and his right eye, which he had carelessly or wilfully shut, becomes utterly darkened, as it is threatened, Zech. xi. 17.

      2. He is sentenced to be cast into outer darkness, v. 30. Here,

      (1.) His character is that of an unprofitable servant. Note, Slothful servants will be reckoned with as unprofitable servants, who do nothing to the purpose of their coming into the world, nothing to answer the end of their birth or baptism, who are no way serviceable to the glory of God, the good of others, or the salvation of their own souls. A slothful servant is a withered member in the body, a barren tree in the vineyard, an idle drone in the hive, he is good for nothing. In one sense, we are all unprofitable servants (Luke xvii. 10); we cannot profit God, Job xxii. 2. But to others, and to ourselves, it is required that we be profitable; if we be not, Christ will not own us as his servants: it is not enough not to do hurt, but we must do good, must bring forth fruit, and though thereby God is not profited, yet he is glorified, John xv. 8.

      (2.) His doom is, to be cast into outer darkness. Here, as in what was said to the faithful servants, our Saviour slides insensibly out of the parable into the thing intended by it, and it serves as a key to the whole; for, outer darkness, where there is weeping and gnashing of teeth, is, in Christ's discourses, the common periphrasis of the miseries of the damned in hell. Their state is, [1.] Very dismal; it is outer darkness. Darkness is uncomfortable and frightful: it was one of the plagues of Egypt. In hell there are chains of darkness, 2 Pet. ii. 4. In the dark no man can work, a fit punishment for a slothful servant. It is outer darkness, out from the light of heaven, out from the joy of their Lord, into which the faithful servants were admitted; out from the feast. Compare ch. viii. 12; xxii. 13. [2.] Very doleful; there is weeping, which bespeaks great sorrow, and gnashing of teeth, which bespeaks great vexation and indignation. This will be the portion of the slothful servant.