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or longer Lives. If there could be a Claim of Right to any of these Things, all Men would have an equal Claim; but as they are intirely the free Gifts of God, he may certainly give them in what Proportion he pleases. He hath made fome Orders of Beings, as we fee with our Eyes, much lower than the lowest of Men; he hath made others, as we are taught in Scriptures, much higher than the higheft of Men; and doubtlefs he could have made them unfpeakably higher than they are. If then any Part of the Creation may complain of mere Inferiority every Part may complain without End. If any Part may complain merely because it fuffers fomething, no Part, that we are acquainted with, is exempt from all fuffering. And amongst other Evils, why may not God permit fome to feel Poverty?

Indeed, without perpetual Miracles, how can it be prevented? For fuppofing Equality of Circumftances were to be established at this very Time, it could never fubfift. One Perfon would be induftrious and prudent, and mend his Affairs; another, negligent or injudicious, and ruin them. Now that each should poffefs for his own, what his own Care and Labour hath acquired, is no more than strict

Justice;

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Juftice; that what each dies poffeffed of, fhould defcend to his own Children and Relations, preferably to others, is furely but reafonable. And yet from hence will of courfe follow, by Degrees, all the Wealth, and all the Poverty, that we now fee.

The first Christians indeed at Jerufalem had all their Poffeffions in common; but this neither appears to have been their Practice any where else, nor to have lafted there, nor to have been defigned to laft, nor to have been more than a voluntary Agreement. For St. Peter tells Ananias and Sapphira, that they needed not, unless they pleased, either to have fold their Land, or put any of the Purchasemoney into the common Stock; but that pretending they had put it in all, (which intitled them to a Maintenance) when indeed they had fecreted a Part, and how large a Part we know not, was an impious Fraud". Community of Goods therefore was no Command then; and very foon after we find, in the New Teftament, the Distinction of Rich and Poor eftablished and allowed every where amongft Believers. Nor can the destroying of it be attempted, without the most dreadful Injustice, Confufions Acts ii. 44, 45. iv. 34, 35,

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and Mifchiefs in human Society; nor could the Attempt fucceed.. And even fuppofing every one were to agree in the Scheme, who can fay what would follow upon it ? in allLikelihood fo univerfal a Neglect of Industry, that but few of the prefent Conveniencies of Life would be provided; and perhaps Mankind in general would be more destitute than moft of the Poor are now.

If then there must be high and low in the World, why is it harder that you should be of the latter Sort than that others fhould? Were they in your Place, ought not they to be content? And if fo, why ought not you now? It may be, notwithstanding the different Appearances you make, the Difference of your Happiness is very finall, or poflibly you have the moft. The Pleafures, for which you envy the Great, are ufually very taftelefs to them ; and would be fo to you very foon, if you were in their Place. Then, amidst all that they feem to enjoy, you little know what many of them suffer, and how much of it they fuffer from being in the Station they are. You will fay indeed, that the Inconveniencies you feel you cannot avoid; whereas, if they feel any, it is their own Fault. But, in Truth, there are

VOL. III.

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Difquiets, belonging to their Rank, from which yours is exempt. Or allowing it to be their own Fault, what follows? Why, that your Sufferings proceeding from God's Providence, if you behave well under them, you will be rewarded for them; and theirs, proceeding from their own wrong Conduct, without Repentance they will be punished for them over and above. And who can tell, but were you in the fame Situation, you might fall into the fame Faults? Power and Rank and Leisure and Plenty may indeed be used to excellent Purposes; but prove commonly, in Fact, fuch ftrong Temptations to the worst of Sins, that a Station lefs expofed to Danger, and which obliges you in feveral Refpects to behave only as all Perfons ought to behave, may be the greatest worldly Bleffing you could have had; even though it were accompanied with much more grievous outward Disadvantages than it is. But indeed fome of thofe Difadvantages confist in mere Opinion and Fancy. You are miferable, because you think yourself poor; at the fame Time there are thofe, who, if they were but in your Condition, would be happy, for they would think themselves rich. And the very Perfons whom you envy, because they

are above you, it may be are pitying themfelves all the while, because others are above them. This, you fee, is only Fancy and Folly on both Sides.

But as to more real Inconveniencies. Juft in the fame Manner, that Cuftom makes a Life of Pleasure infipid to the Great; it makes a Life of Labour and Hardship tolerable, and comfortable to their Inferiors; unless they set their own Minds to make it otherwife. Indeed when Perfons are reduced, from Eafe and Affluence, to take Pains and feel Straits; this is a Burden much heavier. But even then, Reason and Time, and efpecially Religion, will teach you to support it very well. If it proceed from your own Fault; you have little Cause to repine, and an useful Admonition to learn more Wisdom. If from God's Difpofal of Things, his Juftice and Goodness will, fooner or later, amply recompenfe you for it; and all his Servants will have Compaffion on you, and help you, in the mean while. The Exhortation therefore is very reasonable: Fear not, my Son, that we are made poor; for thou haft much Wealth, if thou fear God, and depart from all Sin, and do that which is pleafing in his Sight.

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