These words are rendered as a reason why those servants that know their master's will are beaten with more stripes than those that knew it not, because they did not improve their advantages. And Christ pleadeth the equity of it from the custom of men, expressed in their common proverbs or sentences, that go from hand to hand among the people. A beneficiary that liath received much from his benefactor is obliged to a greater gratitude. A factor that hath his master's estate in his hands must make a return according to the degree of the trust. These things being evident by the light of nature, and granted among all men, our Lord accommodateth them to his purpose, which is to show God's proceedings with men are according to the degree of their advan- tages, ' For unto whomsoever,' &c. In the words observe four things —
1. A double conveyance of benefits to us. Whatever a man receivetli, it is either given as a gift or committed as a talent. For, first, he saith, ' To whomsoever much is given ;' and presently, ' To whomsoever men have committed much.'
2. These things are not given to all in the same measure ; there is a difference in the distribution ; some have ' much,' others have 'little.'
3. Whether men have received much or little, it is all in reference to an account ; this is signified in the words, ' required,' ' asked.'
4. Answerable to their mercies shall their account be ; much for much, and little for little. To whom anything is given, of him some- thing shall be required and asked ; but to whom ' much is given ' and ' committed,' of him shall they ' ask the more ; ' not more than is committed, but more than is required and asked of another ; as where the soil is better and more tilled, we look for the better crop, and we expect that he should come sooner that rideth on horseback than he that goeth on foot. These are the points.
364 SERMONS UPON LUKE XII. 48.
Doct 1. That what we have received from God is both a gift and a trust. Datum and commend atiion differ. A thing may be given as a gift that is not committed as a talent ; as money given to a beggar, and an estate put into the hands of a factor.
1. There is some difference in the benefits themselves. There are dona sanctificantta et admin istrantia, gifts for sanctifi cation, and gifts for ministry. The one are given us for our own good, the other for the profit of others. Gifts are for the body or community in which we live, saving graces for the salvation of the person that hath them. The one sort serve to make us useful to men, the other to make us accept- able to God. A carnal man may come behind in no gift. As we use stamps of iron to leave an impress upon pieces of silver and gold, so God may make use of their gifts who shall perish for ever to form Christ in his own children ; for these are given us indeed, but for the good of our brethren. But sanctifying graces are given nobis et nohis^^hoih. to us and for us ; not only to do good to others, but for the saving of our own souls ; such as saving-knowledge, faith, hope, love of God, &c. Now there being such a difference in the things themselves, well might our Lord use these two words, ' given/ ' committed.' But —
2. Here it noteth rather the double conveyance of these benefits. They are given, for they are dona Dei, the gifts of God ; and they are talent a commendat a nobis, talents committed to our trust. The giving noteth grace in the giver, which is God ; and the committing a charge in the receiver. As they are given, they call for thankfulness ; but as they are committed^ for faithfulness ; both must be regarded by us.
I. As they are gifts flowing from the mere grace of God ; for it is not said, From him that hath much, but, To whomsoever much is given. Tlie conveyance is by deed of gift, or free and liberal donation. Tliey are a Deo, from God as the author ; for ' every good and every perfect gift is fi-om above, and cometh down from the Father of lights,' James i. 27. And they are ex dono, for the manner ; for what more fi'ee than gift ? and what hath less of debt than grace ? I will prove it thus —
There is a difference between men and men ; it must come about some way or other. Now, that anything should come to us, either it nnist be —
1. Ex debito, as a due debt to our natures; then all would be alike happy and alike gifted and graced. But by nature all are equal ; they have the same common nature and the same common misery. All have one Maker. Have we not all one Father ? Hath not one God created us ? If there were two princij)les, a good and an evil God, and you made by the good and they by the evil God, as the Blarcionites dreamed, then it were another matter ; but that is a blasphemous error. For they differ or agree ; if they differ, which of them is stronger, that he could impede and hinder the other ? For agree they cannot, as Origen reasoned against them. No , we were all made by the same God, and he made us all of the same matter, the first man out of the dust of the ground, and for the rest of the world, the apostle telleth us. Acts xvii. 26, ' He hath made of one blood all nations of men to dwell upon the face of the earth.' All their parts, essential properties, and faculties are the same. They are all men endowed with