_Secondly_: It is very manifest, from what hath been said, that no man ought to look upon the advantages of life, such as riches, honour, power, and the like, as his property, but merely as a trust, which God hath deposited with him, to be employed for the use of his brethren; and God will certainly punish the breach of that trust, although the laws of man will not, or rather indeed cannot; because the trust was conferred only by God, who hath not left it to any power on earth to decide infallibly whether a man maketh a good use of his talents or no, 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 man 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 doth 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 doth 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 maketh 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 supplieth you in 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 entrust 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 to 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