tunities which they enjoy shall forfeit the benefit of them.

Shall be taken away even that which he hath. In St. Luke viii. 18, this expression is found thus: from him shall be taken even that which he seemeth to have.' He who does not make use of that which is bestowed upon him can hardly be said to have them at all.

As this parable was addressed to our Lord's immediate followers, it is possible that in its primary application it referred to the due exercise of that spiritual authority which the Son of Man upon his departure from the world would delegate to his apostles, and through them to their successors in the ministry to the end of time. But it has also a wider bearing, and a more general scope. It enforces this great truth, that unto each and every one of the servants of God certain gifts, and talents, and opportunities, in different proportions, by an arrangement which is in God's hands, are bestowed. These are of various kinds. Money, influence, clearness of intellect, eloquence, bodily health, habits of business, are all instances of such gifts. These are given to men in different proportions. One man is rich, another poor; one is weak in body, another is strong, and capable of much labour; one is quick and clever, another dull and slow of apprehension. But the parable points out that in every one of these cases a use and an improvement will be expected of the faculties and opportunities bestowed, whether they be great or small,-not

indeed the same improvement in each case, but according to the proportion in which they have been granted. The small results effected by one to whom small powers have been given will be measured by God; not according to the actual amount of such results, but according to the perseverance, activity, and faithfulness with which these powers have been used. He who had gained five talents, and he who had gained two talents, are honoured by a like praise. Well done, good and faithful servant,' is addressed to each; 'enter thou into the joy of thy Lord,' is the recompence of both the one and the other. No distinction is made between them, because each had done his best to improve the goods entrusted to his care. And so to all who honestly strive to use to God's honour, and in the service of Christ, and for the welfare of their brethren, those faculties with which they have been blessed-no matter whether those faculties be on a large or a humble scale-no matter whether they be such as the world despises or admires-is the reward of faithful service sure; a reward—not indeed of debt, but of grace-a reward which will be an ample recompence for long and anxious toil in the right employment of those gifts which are bestowed upon every man to "profit withal."

The parable further points out that not only for the misuse, but also for the non-employment of faculties and talents committed to them, men will be brought to account. Slothfulness is sin; idleness and waste of powers is an offence in the sight of God. Merely

to abstain from evil; merely to forbear from an open denial of responsibility to Him, who placed men in this world, and gave them their work to do, is no true service. To be unprofitable,-to turn to no account the gifts of reason, and intellect, and money, and station, and health, is to walk in direct contradiction to the example of Him who came down from heaven 'not to do his own will, but the will of him that sent him, and to finish his work.'

No excuse will serve for such an abuse of the talents and opportunities afforded by God to his creatures. It will not do to pretend that he has required too much from his servants. He looks for results only according to their several ability. He knows well the powers of each; He knows too the temptations, and discouragements, and drawbacks, under which each have laboured. For these He will make due allowance according to the abundance of his mercy. But for wilful negligence, and careless indifference to the privileges which He has bestowed, no indulgence can be expected; nor will pardon be extended to those who have systematically set at nought their Saviour's precept, 'Let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven.'

71

THE SEED GROWING SECRETLY.

MARK iv. 26-29.

And he said, So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is

come.

HIS is the only parable recorded exclusively by

THIS

St. Mark. It was delivered on the same occasion as that of the Sower and the Seed, and the other similitudes addressed to the multitude assembled on the shore of the Lake of Gennesaret.

27. Should sleep and rise night and day. That is, should pass his days and nights in his usual manner, without troubling himself about the seed which had been sown, and which would in due time appear.

28. For the earth, &c. This verse is a parenthesis, explaining the expression, 'he knoweth not how,' at the conclusion of the preceding verse. It describes in very short, but accurate terms, the several stages of the growth of corn.

Of herself. That is, spontaneously, without the help of man.

There can be no intention in this parable to encourage the dangerous doctrine that those who have once been admitted to the privileges of the kingdom of Christ need be at no pains to cultivate the grace implanted in their hearts; or that those to whose accept

ance the glad tidings of the Gospel have once been offered, can expect to bring forth the fruits of holiness, save by watchful care and diligent toil. Such a lesson would be at entire variance with the whole teaching of God's word. The parable is intended to represent the gradual progress of religion in the soul. It sets forth this truth, that the first impressions of God's Spirit are almost imperceptible; that they slowly and gradually acquire strength and vigour ; and that in due time they bring forth fruit. Those who look for rapid progress towards Christian perfection, either in themselves or others, may learn from this similitude, that such is not the dispensation of that kingdom of God, which, as our Lord elsewhere assures us, 'cometh not with observation.' The actual experience of men testifies to the truth taught in this parable. Christians who, from the time they became responsible for their actions, have striven manfully to keep their baptismal vows and improve their baptismal privileges, will feel the accuracy of the description given in the parable as regards their own case. As they grow in years, they have grown in grace; but when they look back on their past lives, they are unable to tell by what exact process the improvement has taken place, or at what moment any particular degree of perfection has been attained. Day after day, slowly indeed, yet surely, a change has been wrought in them; imperceptibly their spiritual powers have been developed, they hardly know how. The result alone is plainly visible; the fruits