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 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 wants; 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 taketh a pleasure in doing good to those he loveth; and therefore surely a good Christian, who obeys our Saviour’s command of loving all men, cannot but take delight in doing good even to his enemies.  God, who giveth 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 their Creator:  for which reason, St Paul delivereth it as a saying of our Saviour, that “it is more blessed to give than to receive.”  By this rule, what must become of those things which the world valueth 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 man hath over another, may be called blessings,