ion? Of course, if we had wit, we would use it for the good of
our fellow-creatures. But we haven't wit. Of course, if we had influence
with the bishops, we would use it for the good of the Church; but we
haven't any influence with the bishops. Of course, if we had political
power, we would use it for the good of the nation; but we have no
political power; we have no talents entrusted to us of any sort or kind.
It is true we have a little money, but the parable can't possibly mean
anything so vulgar as money; our money's our own.

116. I believe, if you think seriously of this matter, you will feel
that the first and most literal application is just as necessary a one
as any other--that the story does very specially mean what it
says--plain money; and that the reason we don't at once believe it does
so, is a sort of tacit idea that while thought, wit, and intellect, and
all power of birth and position, are indeed _given_ to us, and,
therefore, to be laid out for the Giver--our wealth has not been given
to us; but we have worked for it, and have a right to spend it as we
choose. I think you will find that is the real substance of our
understanding in this matter. Beauty, we say, is given by God--it is a
talent; strength is given by God--it is a talent; position is given by
God--it is a talent; but money is proper wages for our day's work--it is
not a talent, it is a due. We may justly spend it on ourselves, if we
have worked for it.

117. And there would be some shadow of excuse for this, were it not that
the very power of making the money is itself only one of the
applications of that intellect or strength which we confess to be
talents. Why is one man richer than another? Because he is more
industrious, more persevering, and more sagacious. Well, who made him
more persevering or more sagacious than others? That power of endurance,
that quickness of apprehension, that calmness of judgment, which enable
him to seize the opportunities that others lose, and persist in the
lines of conduct in which others fail--are these not talents?--are they
not, in the present state of the world, among the most distinguished and
influential of mental gifts? And is it not wonderful, that while we
should be utterly ashamed to use a superiority of body, in order to
thrust our weaker companions aside from some place of advantage, we
unhesitatingly use our superiorities of mind to thrust them back from
whatever good that strength of mind