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SERM.

XIV.

vouchfafes to be his Guardian and his
Friend. He, who never flumbers, watch-
es over him; his Eyes are continually
upon him, and his Ears are open to his
Cries. And can we then think him un-
worthy of our Notice? Are the Miferies
of fuch an one to be treated by us with
Neglect?

WE mistake greatly if we reckon,
that the Lowness of any one's outward
Circumstances is a fufficient Reason for
overlooking him. It may incline us to
pity and fuccour him, but not to despise
him. There is nothing in Poverty itself
truly defpicable or difgraceful. It has
been the Lot of fome of the best of Men
that ever liv'd. The Saviour of the
World was poor. The Lord and Maker
of the Universe had not where to lay his
Head. The Sceptre of the Majesty of
God, faith a Companion * of St. Paul,
came not in the Shew of Pride and Arro-
gance, tho' he could have done fo, but
with Humility. He preferr'd a mean
and fuffering Condition to Pomp and State

S. Clemens in Epift. ad Corinthios.

and

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and Plenty. Tho' he had exifted in the Form of God from the Beginning, He chofe to take on him the Form of a Seryant. So that to a poor Man the Rich Owe all the Advantages which they at prefent enjoy as Chriftians, and muft owe all that Happiness and Glory which they hope for hereafter. All Mankind had been undone for evermore, had it not been for what a poor Man did and fuffered for them. And it can never be reasonable to disregard any Man on account of his being made conformable to the Image of the Son of God, the Brightnefs of his Father's Glory, and the Friend of Mankind, to whom we are all of us eternally oblig'd.

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LET us examine impartially our own Thoughts and Opinions of our felves. Do we judge our felves to be Persons of no Account, whofe Wants and Afflictions, if at any time Want and Affliction should befall us, deferve not to be confidered? Why, fuch as we our felves are, fuch are they alfo who crave our Mercy. Whatever Difference there may be be

tween

SERM.

XIV.

SERM.

XIV.

tween us and them in external Circumftances, in Things accidental and mutable; they and we are alike in all Effen

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tials; they are our Equals in all confiderable Refpects. Confider them either in their Natural or Chriftian State, there is fcarcely more of Similitude and Parity between Individuals of any fort, than there is between Man and Man.

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THE fame Nature, the fame Frame and Conftitution of Being, is common both to Rich and Poor. The Bodies of the Poor are as fearfully and wonderfully made; their Souls are as precious in themfelves and as dear to God, as thofe of the Rich. Both the Poor and the Rich are endued with the fame Affections and Inclinations, with the fame Faculties, Powers and Perfections. The Rich have not engroffed all Strength or Beauty, Activity or Dexterity; nor yet Underftanding nor Knowledge, nor Learning nor Ingenuity nor Eloquence, nor Virtue nor Religion, nor any other Excellencies or Endowments either of Body or Mind.

ARE

ARE the Rich, Children and Heirs of God and Coheirs with Chrift? So are the Poor. One God is the Author of Being to both; He who formed the one, fashioned the other alfo in the Womb. He made both after his own Likeness, and granted the fame Dominion over the inferior Creatures to the one as to the other. Did the Son of God fhed his Blood for the Rich? So did he alfo for the Poor. One Lord redeemed both. He paid the fame Ranfom and purchased the fame Benefits for both. Are the Rich the Temples of the Holy Ghost? So are the Poor. One Spirit of God dwells in both, and fanctifies both, and communicates his Gifts indifferently, and with equal Liberality to them both.

THE fame Means of Grace and Salvation are afforded to both. The fame Word of God is preach'd to both. The fame Rule of Life and Manners is prefcrib'd to both. The fame Faith is propofed to the Belief of both. By one Baptism, both are baptiz'd into one Body. In one Eucharift, both eat of the fame

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SERM.

XIV.

SERM,

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Bread of Life which is the Body of Chrift; and both drink of the fame Cup of Salvation, which is the Blood of Chrift. The fame Covenants and Promifes belong to both, and both are called in one Hope of their Calling. In all Particulars of this Nature (and these are Things of the greateft Confequence) there is no Diftinction between them even in this Life. And in the next, both fhall ftand upon a Level at the Tribunal of Christ, to be judged according to their Works; And they that have done well, whatever their outward Circumstances were in this World, fhall receive a never-fading Crown, and a Kingdom which shall not pafs away.

POSSIBLY the Poor may stand fairer for this Kingdom, as being better qualified for it than the Rich. The Scripture feems to reprefent this to be most usually the Cafe; and Experience confirms it to be fo. And when this is the Cafe, the Difference between the Rich and Poor is infinitely to the Advantage of the latter. And when it is otherwife, when the Poor, by acting unfuitably to the Dignity

of

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