rest on, a rock under his feet, were it not that this truth forces itself on the conscience, Sin

must be parted with. the hundred talents." We go to the man that has long yielded to his evil habits, who, though now and then stayed in his course, yet again hurries on in the broad road. We tell him of the door of mercy yet open; we tell him of "the Son of Man who came to seek and to save that which was lost;" we appeal to him as to the misery of his present ways; we warn him that "the end" of such is "destruction." The sigh breaks forth as we speak. He owns it "too true." He is "almost persuaded to be a Christian." But, no, "What shall we do for the hundred talents?" He chooses death rather than life. "The pleasures of sin, which are but for a season," cling too closely to his heart to be given up. "His own iniquities shall take the wicked himself (saith the word of God), and he shall be holden with the cord of his sins." Prov. v. 22.

"What shall we do for

We urge on others to sanctify the sabbath, to put away business on that day, to "call the sabbath a delight, holy to the Lord, honourable; not doing thine own ways, nor finding thine own pleasure, nor speaking thine own

words," Isa. lviii. 13. They acknowledge what we say to be right, they hear our words, but they obey them not, for "what shall we do for the hundred talents?" They cannot consent to take up the cross, to deny self, "they go away, sorrowful" it may be, but still they go away. They satisfy conscience with a vain excuse, an excuse which will prove a refuge of lies at the day of God. They would “reign with Christ" hereafter, but they will not "suffer with Him" now; they are content to "give unto the Lord" only that which doth "cost them nothing." Like those in the 12th chapter of St. John, they "love the praise of men," or worldly advantage of whatever kind it may be, "more than the praise of God." Can we but say to such, "When thou art spoiled what wilt thou do?" How will these things look in the light of eternity? "Men may cheer themselves in the morning, and may pass on tolerably well, perhaps, without God at noon, but the cool of the day is coming, when God will come down to talk with them."* "The King will come in to see His guests." Oh let us deal honestly with our souls now, and count all things but dung and dross that we may win Christ and be found in him. The time will

*See Cecil's "Remains."

come when we shall wish that we had thus done. Esau may say when the "morsel of meat" is before him, "What good shall my birthright do me?" but yet a little while he cries with a great and exceeding bitter cry, "Bless me, even me also, O my father," Gen. xxvii. Brethren, start no difficulty in the face of a command of God. Look up for grace to comply, and cheerfully obey his word.

III. The Unanswerable reply: "And the man of God answered, The Lord is able to give thee much more than this."

1. Observe-There is no promise of the restoration of the sum. The command of God was the solid ground on which the prophet claimed obedience of the king. He declared indeed that victory or defeat depended on Amaziah's decision. But the simple message from the Lord carries with it authority enough though the motive were not added. And it is even here we too rest our appeal. "Thus saith the Lord."-In urging on you to "yield yourselves unto God," we cannot-we may not tell you that no difficulties are in the way. We cannot, we may not tell you, that you have no sacrifice to make, no cross to take up. Those words, "the weapons of our war

fare," point out that the course of the believer is a struggle. To give no quarter to sin, to keep Christ's words, to shun "the temptations of the world, the flesh, and the devil:" these things please not flesh and blood. We have indeed that overwhelming motive to present, the safety of the soul; but present things have such power, and future things seem so distant, that faith alone, acknowledges the motive. Oh! that by faith you may hear and receive, and at all costs "choose that good part which shall not be taken away from you."

2. Amaziah is referred to the Almighty power of Him whose command he is called on to obey. "God is able to give thee much more than this.” As though the prophet had said, “Thou art ready to sorrow for the hundred talents uselessly bestowed if now to be forfeited, but whose is the silver and the gold? In whose power are the treasures of the earth, as well as the better gifts of heaven? Is He not able to give thee the thousand for the hundred if it seemeth good unto Him? 'God is able to give thee much more than this.' Grudge not then, this sum at His word, Who bids thee yield it for thine own welfare.'

Brethren, constraining and unanswerable as was the reply given by the prophet to Ama

ziah's remonstrance, the gracious words of our God are-how far more full! how far more encouraging to the soul willing to leave all and follow Christ. We are not referred to a declaration of God's power only, but to a promise that that power shall be put forth in our behalf. "Lo! we have left all and followed thee," (said one too ready to overvalue some poor services for his Lord, Mark x. 28.) And Jesus answered, and said, "There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My sake and the gospel's, but he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and land, with persecutions, and in the world to come eternal life."

For is it dignity, the estimation of others, that you fear to give up, are these "the hundred talents" you are unwilling to part with? What dignity of earth can be compared to that high sounding and real-not empty-title "heirs of God and joint heirs with Christ❞— "Ye shall be My sons and daughters, saith the Lord Almighty."

Is it riches, or pleasures, the vanity of life. that seem not vain to you? God is able to give, yea, will give you much more than this.