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before my Text. And for this Advice he gives two Reafons; one drawn from the Benefits which might come to both by thus living together; for, in all Probability, it might be à Means to bring over the Unbe liever, whether it was Husband or Wife, to the true Belief, and fo fave their Souls: The other is drawn from the Nature of Christianity in general, which is fuch, that it never made, nor doth make, any Alteration in the civil Relations or Callings of Mankind; but left Men, as to these things, in the fame Circumftances in which it found them; and therefore it was fit and reafonable that all Men fhould continue in that Calling, and that Condition, into which they were difpofed by the Divine Provi dence at that Time when they were called to be Chriftians. And this is that which is represented in the Words of my Text, and the true Account of the Relation it hath to the foregoing Part of the Chapter. As God bath diftributed to every Man, as the Lord bath called every Man, fo let him walk: That is, into what Condition or Lot foever a Man is put by the Providence of God, in what State or Function foever he was placed, when our Lord Jefus called him to be a Disciple, in that let him continue, in that let him walk, even after his becoming a Chriftian. And this, fays the Apostle, I do ordain, as a Rule to be observed, not only among you Corinthians, but in all other Churches,

Churches. And having laid down this general Advice, he dilates upon it in an Inftance or two more in the following Words; v. 18. Is any Man called being circumcifed? Let him not become uncircumcifed. Is any called in uncircumcifion? Let him not become circumcifed: That is to fay, Is any Few converted to Chriftianity? Let him not, after his Converfion, ufe any Art to make himfelf appear as if he had never been circumcised. And so, on the contrary, let no Gentile when he comes over to Chrift's Religion, put on the Badge of Judaifm, which is Circumcifion, but let him remain as he is. And so again, in the 21ft Verfe; Art thou called being a Servant? Care not for it ; but if thou may' ft be made free, ufe it rather: That is, Art thou in a Condition of a Slave or Bondman when thou receiveft Chriftianity? Do not think that the Liberty which thou obtaineft by thy Chriftianity will allow thee to go away from thy Mafter: No, If thy Mafter will fet thee free, it is well for thee, and thou art to thank him for it: But if he will not, thou must keep as thou art; for thy Religion doth not alter the civil State or Condition of thy Life; only there is this for thy Comfort, when thou art once a Chriftian, tho' as to thy civil Condition thou art a Bondman, yet thou art Chrift's Freeman. Thou shalt enjoy all the Privileges which he purchased for thee; which indeed are glorious and great, for

thou

thou shalt be fet free from the Power of Sin, and from the Confequence of it, eternal Death. Which is a far greater Privilege than any Manumiffion from thy earthly Mafter can inftate thee in.

This is the plain Meaning of St. Paul's Inftances; which having laid down, he concludes this Point with a Repetition of the general Exhortation that went before in my Text: Brethren, let every Man abide in the fame Calling, wherein he is called, viz.

let him continue in the fame civil State of Life wherein he was when he firft became a Chriftian.

Having thus given an Account of the Text, I obferve these three Points from it, which I fhall make the Heads of my -Difcourse :

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I. God hath made various Diftributions to Mankind; or, the Distribution of Mankind into various Conditions and Functions is from God.

II. The Chriftian Religion hath made no Change or Alteration as to Matters of civil Degrees or Callings; but hath left all Men, as to these things, in the fame Pofture and Station in which it found them.

III. Since the various Circunftances and Callings into which Men are difpofed, are from God, no Man can be justified who

lives in fuch a way, or follows fuch a Course of Life, as cannot be supposed to be of God's Diftribution.

The first of these Points is the Suppofition or Foundation upon which the Text proceeds.

The fecond is that which is directly intended in it.

The third is a neceffary Confequence from it.

I. God has made various Diftributions unto Mankind; or, the Distribution of Mankind into various Conditions and Functions is from God. As God hath diftributed to every Man, Jo let him walk. It is God who hath diftributed. As he is the Parent of Mankind, fo he is the Author of that Variety of Gifts and Faculties, of Powers and Abilities, of Tempers and Fitneffes, which are to be feen among them: And alfo of all thofe feveral Ranks, Degrees, and Stations, of all those several Callings, and Functions, and Employments, which must neceffarily arise from that Variety. All Men are not made alike, nor framed with the fame Inclinations, nor qualified for the fame Employments, nor fitted for the fame Circumftances. And as various as are the Talents and Genius's of Mankind, no less various is the outward Lot and Condition into which they are difpofed.

And,

And, in truth, the Neceffities of Mankind in this World do abfolutely require all this Variety. Without this Multitude of Diftri butions, and Degrees, and Callings, neither publick Societies could be maintained, nor the Good of particular Perfons in any toler able way attained or fecured. This Truth St. Paul hath most elegantly set forth in the firft Epistle to the Corinthians, chap. 12. where he compares the Society of Christians to a national Body. There he fhews, that as in the natural Body there are many Members, and all thofe Members have not the fame Dignity and Honour, nor the fame Use and Office, and yet every Member, even the meanest, hath its particular Ufe, by which it doth real Service to the Body; nay, fo useful it is, that the Body cannot be without it: So it is in every Commonwealth or Body-politick, whether Ecclefiaftical or Civil. There is a Neceffity both in the Church and in the State, that there fhould be Variety of Functions, and Degrees, and Conditions. There must be fome to govern, and fome to be governed. There must be some more confpicuous, and fome more obfcure. Some for bodily Labour, others for Contemplation. Some whofe Gifts lie this way, and others whofe Talents lie the other way. And yet there is not one of these, but in his Degree and Station either is, or may be, as useful as any who belong to the Society; fo that the 1 Cor. 12.

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