of his talents or not, or to punish him where he fails. And
therefore God seems to have more particularly taken this matter into
His own hands, and will most certainly reward or punish us in
proportion to our good or ill performance in it. Now, although the
advantages which one possesseth more than another may, in some
sense, be called his property with respect to other men, yet with
respect to God they are, as I said, only a trust, which will plainly
appear from hence: if a man does not use those advantages to the
good of the public or the benefit of his neighbour, it is certain he
doth not deserve them, and consequently that God never intended them
for a blessing to him; and on the other side, whoever does employ
his talents as he ought will find, by his own experience, that they
were chiefly lent him for the service of others, for to the service
of others he will certainly employ them.

Thirdly, If we could all be brought to practise this duty of
subjecting ourselves to each other, it would very much contribute to
the general happiness of mankind, for this would root out envy and
malice from the heart of man; because you cannot envy your
neighbour's strength if he make use of it to defend your life or
carry your burden; you cannot envy his wisdom if he gives you good
counsel; nor his riches if he supplies your wants; nor his greatness
if he employs it to your protection. The miseries of life are not
properly owing to the unequal distribution of things, but God
Almighty, the great King of heaven, is treated like the kings of the
earth, who, although perhaps intending well themselves, have often
most abominable ministers and stewards, and those generally the
vilest to whom they intrust the most talents. But here is the
difference, that the princes of this world see by other men's eyes,
but God sees all things; and therefore, whenever He permits His