Three Sermons and Prayers | Page 4

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
blessings to be dealt among those who are unworthy, we may certainly
conclude that He intends them only as a punishment to an evil world, as
well as to the owners. It were well if those would consider this, whose
riches serve them only as a spur to avarice or as an instrument of their
lusts; whose wisdom is only of this world, to put false colours upon
things, to call good evil and evil good against the conviction of their
own consciences; and lastly, who employ their power and favour in
acts of oppression or injustice, in misrepresenting persons and things,
or in countenancing the wicked to the ruin of the innocent.
Fourthly, The practice of this duty of being subject to one another
would make us rest contented in the several stations of life wherein
God hath thought fit to place us, because it would, in the best and
easiest manner, bring us back, as it were, to that early state of the
Gospel when Christians had all things in common. For if the poor
found the rich disposed to supply their want, if the ignorant found the
wise ready to instruct and direct them, or if the weak might always find
protection from the mighty, they could none of them, with the least
pretence of justice, lament their own condition.
From all that hath been hitherto said it appears that great abilities of
any sort, when they are employed as God directs, do but make the
owners of them greater and more painful servants to their neighbour

and the public. However, we are by no means to conclude from hence
that they are not really blessings, when they are in the hands of good
men. For, first, what can be a greater honour than to be chosen one of
the stewards and dispensers of God's bounty to mankind? What is there
that can give a generous spirit more pleasure and complacency of mind
than to consider that he is an instrument of doing much good; that great
numbers owe to him, under God, their subsistence, their safety, their
health, and the good conduct of their lives? The wickedest man upon
earth takes a pleasure in doing good to those he loves; and therefore
surely a good Christian, who obeys our Saviour's commands of loving
all men, cannot but take delight in doing good even to his enemies. God,
who gives all things to all men, can receive nothing from any; and
those among men who do the most good and receive the fewest returns
do most resemble the Creator; for which reason St. Paul delivers it as a
saying of our Saviour, that "it is more blessed to give than receive." By
this rule, what must become of those things which the world values as
the greatest blessings--riches, power, and the like- -when our Saviour
plainly determines that the best way to make them blessings is to part
with them? Therefore, although the advantages which one