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he that receiveth you receivetb me ; and he that receiveth me receiveth him that sent me,' ver. 40. And for the other branch, 'He that receiveth a righteous man in the name of a righteous man, shall receive a right- -eous man's reward ; ' an holy man sent to plant holiness among them, or recommend holiness to them by his doctrine or practice, shall receive the benediction of a righteous man ; the having a righteous man in one's house maketh you partake in his blessing. Nay, a cup of cold water given to another, because he is a disciple of Christ, that is, the least service or good turn done to a member of Christ, shall not be forgotten ; as the least injury is taken notice of, as * the putting forth of the finger,' by way of mocking, Isa. Iviii. 9. The Lord would have none •of those upbraidings.
So that I observe two things here. One is the difference. To enable a prophet is more than to entertain a righteous man ; to entertain a righteous man is more than a slight good turn. The other is, that the smallness or meanness of the benefit whereby any of Christ's followers are helped and refreshed shall not diminish Christ's estimation of the man's good affection.
2. That there is great diversity in the talents themselves. Christ doth not give all to all, nor to all alike. The kinds of gifts are various ; some are more earthly and bodily, as strength, wealth, and honour ; these are gifts, and to be emploj^ed for God, bodily strength for the labours of the gospel : * As God helped the Levites that bare the ark of the covenant of the Lord,' 1 Chron. xv. 26, by discharging bodily lassitude and weakness. So for the defence of his church. He giveth sometimes notable strength and valour to exercise it, as to Sampson, and David's worthies or mighty men, 1 Chron. xi. 10. Wealth, that we may ' honour God with our substance,' Prov. iii. 9, and ' make friends of the mammon of unrighteousness,' Luke xvi. 9, and occasion others to bless God for us. So for honour and dignity, that we may protect and shelter God's people. As it is taken notice that Christ's .grave was with the rich and honourable, Isa. liii. 9, meaning Joseph of Arimathea and Nicodemus, John xix. 38, 39 ; these eminent men thought it their duty to own Christ in his lowest abasement. So it is taken notice of, Acts xvii. 4, ' A great multitude of the Greeks believed, and consorted with Paul and Silas, and of the chief women not a few.' So would God put some worldly authority and respect upon his gospel, lest it should seem only a frenzy of the people. But others are of a more spiritual nature, as gifts of the mind, wisdom, knowledge, faith, love, hope. With these especially God expecteth to be glorified ; for when he hath given us all things necessary to life and godliness, he trusteth his honour in our hands, that we may do some worthy thing for him in the world, and quit ourselves above the ordinary rate of man- kind, either for the glory of God, or the benefit of others.
Now among these gifts some are common, as knowledge, utterance, &c. ; others saving, and ' such as do accompany salvation,' Heb. vi. 9, as faith and love, &c.
The common gifts are several : ' For to one is given by the Spirit the word of wisdom ; to another the word of knowledge by the same Spirit ; to another faith by the same Spirit ; to another the gifts of healing by the same Spirit,' 1 Cor. xii. 8, 9. Some are able to explain
376 SERMONS UPON LUKE XII. 48.
truth soundly, others to apply it closely ; some have the gift of prayer and utterance, others are good to inform the judgment ; some to con- vince gainsayers, others to stir up lively affections. It was observed in the three ministers of Geneva, Vireto nemo docuit dulcius, Farello nemo tenuit foj'tius, nemo doctius locutus est Ccdvino — No man taught more sweetly than Viretus, no man held an argument more strongly than Farellus, no man spoke more learnedly than Calvin. Among hearers, some have more wisdom, some more knowledge, some more affection. Yea, in the penmen of scripture you may observe a variety : John is sublime and seraphical, Paul rational and argumentative, Peter writeth in a more easy, fluent, milky way. So in the Old Testament, Isaiah more court-like and lofty, Jeremiah more priestly and gravely, &c. Every one hath his different character and way of writing.
Among the saving graces you may observe a diversity, though all have all in some measure ; for the new creature must not be maimed, nor in any part wanting ; yet some are more eminent for one grace, some for another, as Abraham for faith, Job for patience, Moses for meekness, Timothy for temperance. And grace itself worketh accord- ing to the diversity of tempers ; some are modest and mild, others bold and zealous ; some are mourning for sin, others are wrapt up in the admiration of the grace of God in Jesus Christ ; some are exemplary for strictness and weanedness from the delights of the animal life, others are industrious in service. So true is that of the apostle, 1 Cor. vii. 7, ' Every one hath his proper gift of God, one after this manner, and another after that ; ' that is, some have this, others that special excellency, whereby to glorify God. And again, Kom. xii. 6, ' Having gifts differing according to the grace that is given unto us.'