Sermons Volume 2, Matthew 25 · Sermon 12
SERMON XII.
MATTH. XXV. v. 16, 17, 18.
Then he that had received the five Talents, went and traded with the same, and made them other five Talents.
Likewise he that had received two, he also gained other two.
But he that had received one, went and digged in the Earth, and hid his Lords Money.
THis is the second part of the Parable. We have heard of the Masters Distribution, now we shall hear of the Servants Negotiation; how they employed the Talents received. There was a disparity and inequality in the Distribution, so in the Negotiation: Two of the Servants used their Talents well, the third traded not at all, but went and digged in the Earth, and hid his Lords Money. Among them that used their Talents well, there was a difference, but still with proportion to what they had received. He that had received five Talents, made them other five: And he also that had received two, gained other two.
Doct. I. That those that have received Talents, must trade with them for Gods Glory, and the Salvation of their own Souls, and the good of others.
Doct. II. In Trading, our Returns must carry proportion with our Receipts.
Doct. III. Among those that have received Talents, all are not faithful; for one hid his Lords Money.
For the first Point,
Doct. I. That those that have received Talents must trade with them for Gods glory, and the Salvation of their own Souls, and the good of others.
I shall first explain the Point, and then prove it.
First, For the Explication or Illustration, I will enquire,
1. What things are to be be accounted Talents?
2. What it is to trade with them?
3. To whom the gain and Increase redoundeth?
First, What are these Talents? In the general, all the things God hath instrusted us with, or any thing that may help to promote the glory of God; Reason, Health, Strength, Time, Parts, Interests, Power, Authority, Wealth, the Mercies of his Providence, Afflictions, Ordinances, Means of Grace; yea Grace it self. All these are vouchsafed to us freely by God, and may be improved for his glory. There is none of us but have had many advantages and opportunities put into our hands, of glorifying God, and promoting our own and others Salvation. Of all it may be said, Prov. 17.16. Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to use it. Reason and Parts are a Price put into your hands, so is Time and Strength, so are Riches and Power, so are Ordinances and Providences, and indeed all the Blessings of this life. God must be gainer, and also your selves. In a spiritual sense he must have a share in your Time, Strength, Wealth and Power; and you must gain by every Ordinance and every Providence something whereby you may be more fitted to glorifie his name, and to do good in your generation. But more particularly, Talents may be referred to two Heads, dona sanctificantia, and administrantia; Graces, helps, and saving Gifts.
(1.) Dona sanctificantia, Sanctifying Gifts, or the Graces of the Spirit; these are highest, and are called the true Riches, Luk. 16.11. If therefore ye have not been faithful in the unrighteous Mammon, who shall commit to your trust the true riches? To be trusted with an Estate is not so great a trust as to be trusted with Grace: This is a Gift more precious, and should not lye idle. God trusts ordinary men with common Gifts, before he trusts them with Grace. When we suspect that a Vessel is leaky, we try it first with Water, before we fill it with Wine. God expecteth more honour from New Creatures, than he doth from all the World besides; that they should do more good in their places: Partly, because they have new obligations by Redemption, 1 Cor. 6.20. You are bought with a price, therefore glorifie God in your Bodies and Souls which are Gods. You are twice bound, and a double Obligation will inferr a double Condemnation, if we answer it not. And Partly, because by Regeneration they have new dispositions, they are more fitted to glorifie God, and do good to others, Eph. 1.12. That we should be to the praise of his Glory. Their foreign, their New-being fitteth them to honour God. They serve mainly for this very use, and therefore this Duty of trading for God, lyeth first and most upon them: Wherefore hath God created them a-new in Christ Jesus, but to glorifie his name, and admire his Grace, and live answerable to his Love, and to bring him into request among all about them? Mat. 5.16. Let your light so shine before men, that they may see your good works, and glorifie your Father which is in Heaven. They that are eminent for the profession of Godliness, and are set as lights in the World, or a City upon an Hill, these should bring much Honour to God, and provoke others to do so; as the Stars which are the shining part of Heaven, draw eyes after them, if they should be eclipsed, they set the World a wondring: so should they shine as lights in the midst of a crooked, Generation, Phil. 2.15. or as the Star that shined at Christs Birth conducted the Wise men to him; so should they by their Profession and practice lead others to Christ.
(2.) Dona Administrantia, Subservient Helps: Now these are of several sorts.
First, Either Gifts of Nature, both of the Mind, and of the Body. Of the Mind, as promptness of Wit, clearness of the Understanding, soundness of Judgment, or solid Wisdom; all these were given you of God, and he expects an Improvement of these for his Glory; that every man should be what he is for his Creatour. 'Twas a good saying of Epictetus in Arrian; Si essem Lucinia, &c. If I were a Nightingale, I would sing as a Nightingale: Si essem Alauda, &c. If I were a Lark, I would piere as a Lark; but now I am a Man I will glorifie God as a Man: But alas how often do men of the best endowments miscarry? Isa. 47.10. For thou hast trusted in thy wickedness, thou hast said, None seeth me. Thy wisdome and thy knowledge it hath perverted thee; and thou hast said in thine Heart, I am, and none besides me. Sathan made use of the Serpent, who was the subtilest of Beasts of the Field, Gen. 3.1. The Devil loveth to go to work with the sharpest Tools. God hath given great Abilities to some above others, to enable them for his Service: Now the Devil to despight God the more, turneth his own Weapons against himself. But it should not be so: We should remember that we have nothing but what we have received, and who maketh us to differ? 1 Cor. 4.7. So of the Body, as Health and Strength. Surely these Bona Corporis are Talents. God fitteth every man for the work wherein he will be honoured by him, Gal. 1.15. Separated from his Mothers Womb, with a Body fit to endure travel and hardship. Strength 'tis not to be wasted in sin and vanity, but employed for God: It is better it should be worn out with labours, than eaten out with rust.
Secondly, Outward Interests, such as Wealth, Honour and Power; these are comfortable to the Animal life, and lay an Obligation upon us, and also they give us many advantages of doing good, which should alwayes be taken hold of, and used by us; as the greater Veins abound with blood to supply the less. Prov. 3.9. Honour the Lord with thy substance, and the first-fruits of all thy increase. Though many never forget God more than when he hath blessed them; it is their duty to make some improvement of this Talent also, Eccl. 7.11. Wisdom with an Inheritance is good: 'Tis good of it self alone, but 'tis better, more useful and beneficial to our selves and others, when God giveth us with the blessings of this life, Wisdome. Wealth is an excellent instrument whereby a man is enabled to do much good, and is an help to Piety and Charity: Poor men are not heeded and regarded. So Honour and great Place is an opportunity whereby Grace may put forth it self with greater advantage, Neh. 1.11. The Lord shew me favour in the sight of this man: For I was the Kings Cup-bearer. He mentions his Relation, as having made an advantage of it.
Thirdly, The Providences we are exercised withall, whether Mercies or Afflictions, we are to give an account of them. Mercies and Comforts vouchsafed to us by God. 'Tis a naughty heart that would enjoy any thing apart from God, and looketh to his own personal contentment more than Gods Glory, Joel 2.14. In a great famine they desire plenty, that there may be a Meat-offering and a Drink-offering for the Lord. So for Afflictions; God expecteth some improvement of them. There is mercy in it, that God will put us under his Discipline, Job 7.18. What is man that thou shouldest visit him every morning, and try him every moment? and we must account for our afflictions: Amos 4.2, 3. God reckoneth up our Chastisements.
Fourthly, Ordinances and instituted helps; they come under a fourfold Notion: Duties, Priviledges, Means, Talents. As Duties injoyned. so they are part of our homage due to God: 'Tis not a matter arbitrary; there is a tie upon our Consciences to keep us to the due observance of them: As Priviledges, Hos. 8.12. I have written to them the great things of my Law. This keepeth us from weariness, that we may not consider them as a burthensome task: They are a great Priviledge, dearly bought: 'Tis by the blood of Jesus that we draw near to God. As Means, for our growth and improvement; that notion is necessary, that we may not rest in the work wrought, but look after the Grace dispensed thereby. There is much difference in doing things as a Task, and using them as a Means; Means are for some end. As Talents, for which we must give an account, which will quicken us to more earnest diligence in the improvement of them. Some do not look upon them as Duties, and so neglect them; others not as Priviledges, and so are not so chearful in the use of them; others not as Means, and so rest in the work wrought; others not as Talents, and so are indifferent whether they get good by them yea or no.
Secondly, What is it to trade with them? It implyeth,
1. A Conscionable use of all our Gifts.
2. A Diligent Improvement of them to the ends for which they were intended.
(1.) That we should use them well and holily; our Graces well, our Parts well, our Estates well: Our Gifts and Graces are not for Pride and Ostentation. Open my lips that my mouth may shew forth thy praise, not my own, saith holy David. The Service of Hell must not be maintained with the Contributions of Heaven; neither must we seek Gods approbation to the setting up of our own glory, Phil. 1.15. Some preached the Gospel out of strife and envy. Unmortified Corruption will make a mans most excellent Gifts subservient to his basest Lusts, though exercised in the choicest Duties of Prayer and Preaching. Applause, Vain-glory, and such like carnal motions and ends, may set some men on work, and make them prostitute the service of Christ to their own Lusts. This is not to trade as Factours for God, but to set up for our selves. So for Estate; to spend it in pomp and vanity. 'tis sowing to the flesh, Gal. 6.8. To spend our Wit, Time and Strength upon the service of our fleshly Lusts, or to make our Body a Strainer for meat and drink, or a Chanel for Lust to run thorough; to be all for present profit, pleasure and Preferment; this is instead of trading with Talents, to use them to Gods dishonour.
(2.) That we should be laborious according to our Gifts and opportunities. As a Servant is sent abroad to spy all advantages of gain for his Master, so we are sent into the World to take all occasions of doing good, 1 Cor. 15.58. Alwayes abounding in the work of the Lord. Ministers are to watch for Souls, and Magistrates are to watch for good, and private Christians to be careful to maintain good Works. To do a little good by the bye, will not be accepted; we must be hard at work for God.
Thirdly, To whom the Gain and Increase redoundeth? In a Moral consideration there are three Beings, God, Neighbour, and Self: Accordingly we are appointed to work for three Ends, the Glory of God, the Salvation of our own Souls, and the good of others: And as we promote either of these Ends, we are said to gain and increase our Talents.
1. The glory of God must be regarded in the first place, or, which is alwayes concerned with it, the Advancement of the Kingdom of Christ, and his Interest in the world. For all the Gifts that we have received, are for the Masters use: Though God cannot be enriched by any thing that we can doe, yet he counteth it an Increase, if we study to bring him into request, or to advance the Kingdom of his Son. Therefore this must be our supream End in all things; 1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye doe, do all to the glory of God: If in eating and drinking, and the use of our ordinary Comforts, much more in the supream and Important Actions of our Lives, such as we would make a Business of: God must be specially eyed there. God only is independent, and self-sufficient, of himself and from himself: but self-seeking is monstrous and unnatural in the Creature; they are of him, and by him, and for him. Rom. 11.36. Of him, and through him, and to him are all things. The motion of the Creatures is circular, they end where they begun, Man especially. Other Creatures glorifie God necessarily, we voluntarily and by choice; they passively, as they minister matter to the Beholders to glorifie God; we actively, as we are to intend and seek his glory in all things: They are made for God ultimately, but mediately for man; but we are made for his immediate service, and should glorifie him in all.
2. The saving of our own Souls, that must be regarded next to the glory of God. For next to the love of God, man is to love himself, and in himself first his better part: The great Errours of the World come from mistaking self, and misplacing self: They misplace self, when they set it above God, and preferre their Interests before the Conscience of their duty to him; then they mistake self, thinking themselves more concerned as a Body than a Soul; and preferre the Satisfactions of the carnal Life, before the Happiness of the spiritual. We never truely love our selves, but when we love our Souls, and seek their good. God ordereth all his Providences for his own glory, and the good of his People. Rom. 8.28. All things shall work together for good to them that love God. So should we order all our actions: All things are sanctified to them that are sanctified to God. As Helps and Means, and something to bring us to him, so should we use all Gifts, Ordinances and Providences. We distinguished before of dona sanctificantia, & administrantia; this is the difference between them: The graces of Sanctification, though profitable for others, yet are chiefly intended for the good of him that hath them: Gifts of Edification, though profitable for the Owner, yet are principally intended for the good of others. A man that hath sanctifying Grace, he doth good to others with it, that is but utilitas emergens, not finis proprius; 'tis not the proper and chief end for which those Graces were chiefly given: But other subservient gifts are for the good of the Body, not for the worth of the Person that hath them: 1 Cor. 12.7. The manifestation of the Spirit is given to every man to profit withall: That was the main and proper End.
3. For the good of others, their Edification and Benefit; as the Sun doth not shine for himself, nor the Fountains flow for themselves. We drive a joynt-trade for Heaven, and God hath scattered his gifts, that every part may supply somewhat for the good of the whole; as every Member in the Body hath its proper station, and several use, by which the whole Body receiveth Benefit. Rom. 12.4. For as we have many Members in one body, and all Members have not the same Office. 1 Cor. 12.14. For the Body is not one Member, but many. A man hath not Wealth for himself, nor Parts for himself; not Ministerial gifts for himself, to promote his own ends, but to bring in Souls to God; not for pomp but for use: All have their proper and distinct Offices, some to serve, others to rule; some to counsel, others to execute: Every one hath their proper and distinct use, for God maketh nothing in vain; nor was the world appointed to be an Hive for Drones and idle ones: Therefore we should all in our places be doing good to others, helping them by our counsel, or by our Estate, and Interest, or by our Service; but especially should we do good to their Souls: for we are to love our Neighbour as our selves, that is, by a regular Love. Therefore first seek their spiritual good, as we would do our own, gaining upon them by assiduous Counsels, provoking them by our example: Otherwise we hide what we have in a Napkin; and what profit hath the World by hidden Wisdom, more than by hidden Treasure?
Secondly, The Reasons, or the Confirmation of this Point.
(1.) They that have received Talents, must trade with them, because they are not only a Gift, but a Trust, given us to employ. As a Gift they call for our Thankfulness; as a Trust, for our Faithfulness. He▪ 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 only with respect to those uses. The right of a Feoffee in trust, is Fidei Commissarius, is quite distinct from that of an Owner and Possessor: Just so 'tis here; and Oh that we could make you sensible, that all that you have is for such uses, whereby you may bring some glory to God, and some good to others; and so save your own Souls by the discharge of your trust. Surely then men would use their Gifts more industriously, spend their Estates better, their Time better; and be more profitable in all their Relations.
(2.) This Trust is committed to Servants, not to Strangers or Freemen who are at their own dispose; so that from the quality of the Persons receiving, there is an Argument and obligation upon them. I may desire another to take a trust, who may refuse me; but those under command must do as their Lord would have them. Now thus are we to Christ, who hath an absolute right in us, and both made us, and bought us.
(3.) The Argument is still more binding, if there be a formal Covenant and Promise on their part, that they will faithfully perform this trust. Now there is a Covenant between God and us: I will be your God, and you shall be my people. In that Covenant we bind our selves to seek his glory, and to do his people good. As we take God, whole God to be ours, so we give up our selves, and all that is ours to him, to be for his use and Service. In this Covenant the altera pars paciscens is an inferiour. Though there be a mutual interest, yet there cannot be such an Interest in God, as God hath in us: God hath not only an interest in us, but a dominion over us, which an Inferiour cannot have over a Superiour; so that we are Gods more fully than he can be ours. Now a trust accepted and broken afterwards, involveth us in the greater Crime. I am Gods, and will be Gods, and would I could do more for his glory; as a Christian in general, as a Husband, or Wife, or Father, or Child, or Servant, I will more honour God in my place.
(4.) The Fruit, Comfort, and Excellency of the thing trusted is most seen in the use. 'Tis true of all sorts of Talents; take the lowest outward subservient helps, Wealth, Power and Honour. A man doth not see the comfort and use of Wealth so much in any thing, as when he doth imploy it for God. If he hoard it up he hath it only for shew, if he layeth it out to cloath his back, or to feed his belly, he doth but make himself a more honourable sort of bruit Beast, all the while he is sowing to the flesh, or Sacrificing to his God, the Belly, or offering up a Meat-offering or a Drink-offering to Appetite: But how sweet is it when we have opportunities of doing more for God! then he seeth the use of Wealth indeed; it giveth him advantages of service, and a more diffusive Charity. Ordinances, the worth of them is most known in the use and improvement; not when we resort to them out of custom and fashions sake, but use them as means to do our Souls good. So for Gifts; as Wells are the sweeter for draining, so gifts are improved by using: So Graces of the Spirit; Gods most precious gifts should not lye idle, 2 Cor. 6.1. We beseech you receive not the Grace of God in vain. In short, you do not taste the true sweetness of Wealth, when gorgeously attired, your Tables plentifully furnished, and you glut your selves with all manner of fleshly delights; but in feeding the hungry, cloathing the naked, that satisfieth the Mind and Conscience of them that do it; as you do not reap the increase of Corn by scattering it in the Sand, but casting it into a fruitful Soil.
VSE 1. To press us to this Negotiation: For if these things be so, we should all rouze up our selves, and say, What honour hath God by my Wealth, my Parts, my Honour and greatness, my Place and Office? what protection to his cause, what Relief and Comfort to his People?
(1.) Consider, 'Tis our business in the World: Now every one should ask for what end he was born, and continued in the World so long. Our Lord Jesus, Joh. 18.37. saith, To this end was I born, and for this cause came I into the World, that I should bear witness unto the truth. Every one is sent into the world for some end; for surely God would not make a Creature in vain: We did not come into the VVorld meerly to fill up the number of things, as Stones and Rubbish, nor to grow in bulk and stature as the Plants, nor to enjoy pleasure without remorse as the Beasts: God would never then have given us those higher faculties of Reason and Conscience. For what end did I come into the VVorld, but to glorifie God in my place? to act that part in the VVorld which the great master of the Scenes appointed to me: Why do I live here? What have I done in pursuance of my great end? Most men live as Beasts, eat, and drink, and sleep, and die; and there's an end of them; they never asked in good earnest, for what purpose they came hither.
(2.) Every one is trading for some body, the Devil or the Flesh, regarding his Makers glory, or his own Satisfaction. There is no medium: now which are you doing; trading for Heaven or Hell?
(3.) Consider how much you are intrusted with. Look within you, without you, round about you, and see how much you have to account for; the faculties of the Mind, the Members of the Body, your Time, Health, Honour, Estate, lifted up to Heaven in Ordinances, Mat. 11.23. Much given, Mat. 12.48. and Neh. 1.11. Now improve all for God.
(4.) Talents are encreased the more employed: We double our gifts by the faithful use of them. He that had five Talents, gained other five; and he that had two, other two: The more Grace here, the more Glory hereafter. If they be not employed they are lost. How many poor, blasted, withered Christians may we find, by slacking their Zeal, and for want of diligent exercise? But on the contrary, as the Widows Oyl encreased in the spending, and the Loaves multiplyed in the breaking, in Christs Miracle, and the right Arm is bigger and fuller of Spirits than the left; So Grace that decayeth by difuse, groweth by exercise. The Corn sown bringeth in the increase.
(5.) We must give an account at last to God: Luk. 19.23. He will demand his own with usury. VVhat honour hath God had by us as Ministers; Magistrates, Masters of Families, Husbands and VVives, Parents and Children, Masters and Servants? Beasts are not called to an account, for they have no Reason and Conscience as Man hath. VVhat will you say when God shall reckon with you, what you have done with your Time, Strength, and Estates? If an Ambassador that is sent abroad to serve his King and Countrey, should return no other account of his negotiation, than, I was busie at Cards and Dice, and could not mind the Imployment I was sent about; or a Factour, I spent roiotously that which I should have spent in the Mart or Fair; will this pass for an excuse?
(6.) VVhat a sad thing is it to have Gifts for this end, to leave us without excuse, as the Gentiles have the light of Nature, Rom. 1.20. and Christians the light of the Gospel: Joh. 15.22. If I had not come, and spoken to them, they had not had sin, but now they have no cloak for their sin. Others have the VVord preached to them, Mat. 24.14. And the Gospel of the Kingdom shall be preached in all the World for a witness to all Nations: compared with Mat. 13.9. — know that a Prophet hath been among them; have advantages and opportunities, but no heart to use them; only that God may be clear when he judgeth.
(7.) VVe improve the Stock of Corruption left us by Adam, why not the Gifts given us by Jesus Christ? This fire needeth no blowing; of it self it breaketh out into a flame, and shall not we stir up our selves, that we may be more useful? In imploying our Gifts, three things are necessary, Prudence, Fidelity, and Industry.
1. Prudence. This is necessary for a Steward or Factour, Luk. 12.42. Who then is a wise and faithful Steward, whom the Lord shall make Steward over his houshold? Now there is a twofold Wisdom, a Wisdom that is not from above, and a Wisdom that is from above, Jam. 3.16, 17. The first is earthly, sensual, devilish; it either serveth for earthly profits, or to give content to the flesh, or to affect dominion and greatness: He that hath this wisdom, sets up for himself, and will never be a Steward and Factour for God. And this is to be wise for the present. But the wisdome we speak of, is, to be wise for the future, that it may be well with us to all eternity; and that is the Wisdom that is pure and peaceable, and full of good fruits; for that is the truest wisdom, it serveth all turns, and provideth for God and self too: That's an holy self-seeking, to seek self in God: It hath what the other affecteth in a more sincere way of enjoyment, Honour with God, Rom. 2.7. Pleasures with God, Psal. 16.11. Rich towards God, Luk, 12.20. 1 Tim. 6.18. Rich in good works, that they may lay hold of eternal life. This Prudence would serve the turn, and make a man take all advantages of doing good.
2. Faithful. 1 Cor. 4.2. Moreover it is required of a Steward, that a man be found faithful: That he sincerely seek the Glory of God, and watch all advantages to promote his Lords Interest, and carry himself well in his trust.
3. Industry, that he stir up himself, 2 Tim. 1.6. 2 Tim. 4.14. Neglect not the gift that is in thee. Oh let us not be idle, but hunt out occasions of doing good.
Doct. II. In trading, our Returns must carry proportion with our Receipts.
He that had five Talents, gained other five, and he that had two, gained other two. God will not accept of every mans rendring, for the mercies of common Providence, Deliverances; 2. Chron. 32.25. Hezekiah rendered something, but not according to the benefit received: Nor for the mercies of his Covenant, Justification, or pardoning mercy, Luk. 7.47. Her sins which are many, are forgiven; for she loved much: But to whom little is forgiven, the same loveth little. All Love requireth Love, and an answerable degree. So for Sanctification: He expecteth more from them to whom he hath given more Grace, 1 Cor. 15.10. But by the Grace of God I am what I am, and his Grace which was bestowed upon me, was not in vain: But I laboured more abundantly than they all: Yet not I, but the Grace of God that was with me. And in general, of all Talents, Ordinances, he expecteth improvement suitable, clear Knowledge, strong Faith, more ready obedience, Luk. 12.47, 48. And the Servant that knew his Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes: For unto whomsoever much is given, of him much shall be required. Otherwise his Judgments will make it evident; Amos 3.2. The Valley of Visions had the heaviest burthen. So for Gifts of the Mind, God expecteth Service according to their measure, Eph. 4.16. That which every joynt supplyeth, according to the effectual working in the measure of every part; according to that place they hold in the body. No Member is either dead, or idle, or living, and working only to it self; but every one is to contribute for the good of others according to its measure. So for Estate: God looks for more from them whose superfluities are larger than others enjoy, that they should be rich in good works, 1 Tim. 6.18. God accepteth the Widows two Mites, that was more than the abundance of the Rich; for she cast in all that she had, Luk. 21. Still the Rule holdeth.
The Account riseth with the Gifts: And God will accept that at one mans hands, that he will not accept of another, whose capacities and opportunities are greater, who have more time to spend in his immediate service, more wealth to bestow, more advantages of acquainting themselves with God. Only let me give you two Cautions in judging of our Returns.
First, That in Gifts either of Mind, or of the Body, our Faithfulness is measured by our endeavour, and not by our success: Dominus non considerat (saith Jerome,) lucri magnitudinem, sed studii voluntatem. The Crown of Faithfulness, and the Crown of Fruitfulness, do both adorn the person that wears them: Though they be not gathered, yet our work is with God: Isa. 49.4. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: Yet surely my judgment is with the Lord, and my work is with God. Though little fruit and effect on men, yet not the less regarded and rewarded by God.
Secondly, That in the laying out of our Gifts, God doth not measure them by the Quantity and Value of what is given, but by the Affection and Heart of the Giver. Affectus pretium rebus imponit, saith Ambrose; which is a Comfort to the poorer sort, who have but little to give and contribute to good uses: 1 Cor. 8.11. If there be first a willing mind, a man is accepted according to what he hath, not according to what he hath not. So in other things, the smallness and meanness of the Benefit, doth not diminish Gods estimation of mans love and affection: On the other side, 'tis … to the great and Rich: All those pompous Services, if not a real mind, are not accepted, 1 Cor. 13.1. God loveth non copiosum, sed hi…arem Datorem, not a large, but a chearful Giver.
Thirdly, Where the matter will afford it, a Liberal and open Heart will not be defective in Quantity; they think nothing too much for God, and therefore will do all that they can, all seemeth too little; 1 Chron. 22.14. And now behold, in my Trouble, (Heb or Poverty,) I have prepared for the House of the Lord, an hundred thousand Talents of Gold, and a thousand thousand Talents of Silver, and Brass and Iron without weight. Look, as there may be a Winters day in Summer, and a Summers day in Winter, for the Proportion; so much may be little, and little much, according to the Mind and Love of the Giver; the Widow gave foreign. Some do twice as much good with a little, as others with a great deal. Love will not be backward.
Reasons of the Point.
Because Righteousness doth consist in a Proportion; and so it holdeth good both for our Duty, and Gods Judgement.
First, For our Duty; that we should be fruitful according to our Means, Opportunities, and Helps, for every one of these encrease our Obligation.
Secondly, For Gods Judgement. God is not a Pharaoh, to require the full tale of Brick, where he doth not afford stubble: In all his Proceedings there is great Equity; he considereth men according to their Advantages. Rom. 2.9. Tribulation and anguish upon every Soul of man that doth evil, of the Jew first, and also of the Gentile.
1 VSE, Let this asswage the Envy and Trouble of the Meanest: If thy Gifts be mean, thy Account will be so much the easier: Merchants that have the greatest Dealing, are not ever the safest men. Eccles. 1.18. He that encreaseth Knowledge, encreaseth Sorrow. None so miserable as they that have received much, and returned little; which should prevail with us to an Acqu…efcency in Gods Providence, though our Talents be not so large.
2. Let it quicken those that have received greater Gifts than others, to do so much the more good with them: you are more bound, and that which God will accept from others, he will not from you. If you have many Ordinances and means of Improvement, you should get the more Grace. Heb. 6.6, 7. and Mat. 11.22, 23, 24. You are deeper in the State of Condemnation, if you do not bring forth Fruit proportionable to the means of Salvation: if greater Abilities; you must give God the more Glory; if a greater Estate, you must be richer in good Works. 1 Tim. 6.7, 8. For you to shut up your Bowels, 1 John 3.17. How dwelleth the Love of God in you? Potentes potenter cruciabuntur: Mighty shall be the Destruction of the Mighty: if we have greater Mercies, there is greater Duties; and greater Duties, greater Sins; and greater Sins, greater Judgments: Surely if men had any Sense of their Accounts, those that have much to answer for, would have more Trouble.
Doct. III. Among those that have received Talents, all are not alike Fruitful.
I shall handle the Point with respect to the Context we have in hand.
1. Though but one be mentioned, yet the Number of Vnfaithful ones is very great: In Parables the Scope must be regarded. Now the general Scope is to shew, that as the Virgins are not all admitted, so all the Servants of the House not accepted in the Parable. Indeed two of the Servants are Faithful, one unfaithful: We cannot conclude thence, that the Number of those that used their Talents well, should be greater than of those that hid them, or neglected the Improvement of them; as in the former Parable, that the Number of the Foolish shall be just equal with the Number of the Wise; or in the Parable of the Wedding Garment, that but one shall come to the Gospel-feast unprepared: No, the Ornament of that Scheme and Figure which Christ would make use of, to signify his mind, required it should be so expressed. For since our Lord, to avoid Perplexity and Confusion, would mention but three Servants, 'twas fit that one should be an instance of eminent Faithfulness and Service, another of Service in a lower degree, that the meanest may not be discouraged; and the other should represent the unfruitful ones. Now Experience sheweth they are more than one to two; yea more than ten to one, much the far greater Number. Oh how few are there even of those that hold much from God, that return him ought of Love and Service! The Idle and Unprofitable ones are found every where, in all Ranks and Conditions of men.
2. Observe, He that had but one Talent, is represented as the Vnfaithful One, and that with good Advice: If the Example of Reprobation and Punishment had been put in the Servant that had five Talents, or two Talents, we might have thought that men of eminent Gifts, Rank, Quality and Employment in the Church, shall be called to an Account, and punished for their Neglect: No, but as our Lord hath laid it, it reacheth his full Scope and Purpose. For in the instance of the Servant that had but one Talent, those that had five and two, may easily know how much sorer Punishment shall light upon them, if he that had least be called to such a strict Reckoning for his Non-improvement. However, this we may observe, That he that had the least Gift, was Unfaithful: to be sure, those that have most Spiritual gifts, do usually improve them, and the rest are left without Excuse.
3. Observe, His Crime is, he went and digged in the Earth, and hid his Lords Money. Men dig in the Earth to find Metals and Talents, not to hide them there. Mark, 'tis not said he did imbezzle his Talent, as many waste their Substance in riotous Living, quench brave parts in excess, sin away many precious Advantages of Ordinances and Education, and powerful Convictions: No, he did not imbezzle his Talent, but hid it. Mark again, he did not Misimploy his Talent, as some do their Wealth, others their Wit, to scoff at Religion, or to put a Varnish on the Devils Cause; their Power, to Oppress and crush the good: The precious Gifts that many have, are like a Sword in a mad-mans hand, they use them to hurt and mischief: No, no such thing is charged upon this evil and naughty Servant. 'Tis Fault enough to hide our Talents, though we do not abuse them. That you may conceive of this, I shall shew you,
1. His Sin, in hiding his Lords Money.
2. What may be the Cause of it, in those that imitate him.
First, 'Twas a Sin; Partly because 'twas against the command of his Master. In Luke 19.13. He gave them a Charge, Occupy till I come: Partly, because 'twas against the end of the Distribution of the Talents: to keep Money unprofitably by us, is a loss; 'twas made for Commerce, so were Gifts given us to profit withall; scattered into several hands, to bring in some encrease to the Lord and Owner: Partly because 'twas against the Example of his Fellow-Servants, who were industrious and careful to comply with their Charge. 2 Cor. 9.2. Your Zeal hath provoked very many: And partly, as his Obedience and Account would have been easier; as 'tis more easie to give an Account of a small Sum, than a greater; as there is less Trouble, less Danger, so his Refusal is less excusable: And partly, as 'twas an Abuse of his Masters Patience, 'twas long e'er he called him to a Reckoning. God will bear long with us in Infancy, Childhood, and Youth, but he will not bear alwayes; if we do not bethink our selves at last, our Account is hastened, and God will suffer idle Servants no longer to have an Opportunity of Promoting his Glory, the good of others, and their own Salvation.
Secondly, What may be the Causes of such like Unfaithfulness? Men are taken off from Improving their Talents,
First, Sometimes by a sloathful Laziness, and should that hinder us, especially us that are Servants to God? what man can endure an idle Servant? though he should not whore and steal, yet if he do not his work, you put him away. Every thing in the World costs Diligence, and shall not we be diligent in our Masters Work? How will men labour for a small Reward in the World, and is not Heaven worth our most industrious Care? shall not we be hard at work? 1 Cor. 15.58. The Reward is still propounded to the diligent. 1 Cor. 3.8. Every man shall receive his Reward according to his own Labour: 2 Cor. 9.6. He that soweth sparingly, shall reap sparingly. Idleness is its own Punishment. An idle man is a Burden to himself, like a man buryed alive: When 'tis Morning, would God it were Evening. He Contracts Distempers; a Key seldom turned, rusts in the Lock; standing Pools are apt to putrify. David when he was idle, fell into those foul Faults: An idle man can think of nothing but the Delights of the Flesh, and so becometh a ready Prey to Sathan.
Oh then shake off Laziness, and the ease of the Flesh! God is at work, John 5.17. the Creatures are at work, the Sun is alwayes going up and down.
Secondly, Another Cause is a Foolish Modesty and Pusillanimity. Oh this should not be; We should not, like Saul, hide among the Stuff when God calleth us forth to some Employment for his Glory, 1 Sam. 10.22. or with Moses draw back, when Opportunity is offered us to be useful in our Generation, Exod. 4.20. God can help the stammering Tongue, and will bless mean Gifts, when you sincerely obey his Call.
Thirdly, Self-love. Phil. 2.21. All men seek their own things, not the things of Jesus Christ. Many care not how it goeth with Chrsts Matters, if their particular go right; they serve their own worldly Ease, Profit, Credit, Pleasure.
Fourthly, Distracting Businesses, or love to the World; this is digging in the Earth, and hiding our Talent indeed. 2 Tim. 4.10. Demas hath forsaken me, and embraced the present World.
Fifthly, Fear of Danger, if publickly Active for God: some are so Cowardly, that they are Brow-beaten with a frown; cannot venture a lesser Interest, cannot bear a Scoff or a disgraceful Word; therefore sneak, loath to own what they are, or to do for Christ and his despised Cause; this is not a Christian Frame: Phil. 1.28. In nothing terrifyed by your Adversaries, which to them is a Token of Perdition, but to you of Salvation, and that of God. It looketh like Christs Business, he speaketh of Endeavours to propagate the Faith of Christ, and to gain men to embrace the Gospel.
VSE, Let us see if we be found in the Number of the Faithful or Vnfaithful. A negligent Ministry, a Gallio, a careless Magistrate, an idle Master of a Family, a sloathful Christian is like the Servant in the Text: You have your use whether you be in a publick or private Station, let us be faithful; if but one Talent, the smallest gifts must not lye idle, but be seriously exercised for Gods glory; if but one, your Temptations are the less. Private men are not exposed to such Dangers as publick Persons. It will Aggravate your Negligence if when less is required you are found idle: Oh therefore shake off the ease of the Flesh, that loathness to be troubled with the faithful Discharge of your Duty.