: lives in such a way, or follows such a Course of Life, as cannot be supposed to be of God's Distribution. The first of these Points is the Supposition or Foundation upon which the Text proceeds. The second is that which is directly intended in it. The third is a necessary Consequence from it. I. God has made various Distributions unto Mankind; or, the Distribution of Mankind into various Conditions and Functions is from God. As God hath distributed to every Man, Jo let him walk. It is God who hath distributed. As he is the Parent of Mankind, so he is the Author of that Variety of Gifts and Faculties, of Powers and Abilities, of Tempers and Fitnesses, which are to be seen among them: And also of all those several Ranks, Degrees, and Stations, of all those several Callings, and Functions, and Employments, which must necessarily arise from that Variety. All Men are not made alike, nor framed with the same Inclinations, nor qualified for the fame Employments, nor fitted for the fame Circumstances. 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 difposed. And, And, in truth, the Neceffities of Mankind in this World do absolutely require all this Variety. Without this Multitude of Distributions, and Degrees, and Callings, neither publick Societies could be maintained, nor the Good of particular Persons in any tolerable way attained or secured. This Truth St. Paul hath most elegantly set forth in the first Epistle to the Corinthians, chap. 12. where he compares the Society of Christians to a natieral Body. There he shews, that as in the natural Body there are many Members, and all those Members have not the same Dignity and Honour, nor the fame Ufe and Office, and yet every Member, even the meanest, hath its particular Ufe, by which it doth real Service to the Body; nay, so useful it is, that the Body cannot be without it: So it is in every Commonwealth or Body-politick, whether Ecclesiastical or Civil. There is a Neceffity both in the Church and in the State, that there should be Variety of Functions, and Degrees, and Conditions. There must be some to govern, and some to be governed. There must be some more confpicuous, and some more obscure. Some for bodily Labour, others for Contemplation. Some whose Gifts lie this way, and others whose 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; so that the 1 Cor. 12. V. 22. Eye cannot say to the Hand, I have no need of thee; nor again, the Head to the Feet, I have no need of you. Nay more, those Members of the Body which seem to be most feeble and dishonourable, are yet very neceffary. I speak not this to discourage any Man's Endeavours to advance himself and his Condition in any lawful way. No: as any Man hath Parts, or Friends, or Opportunities, he may do what he can to better his Fortunes, and may leave one Employment to follow another. But this I say, no Man ought to be discontent with that present Condition that by Providence he is cast into. For if he be a good Man, it is certainly best for him, and when it ceaseth to be so, God will take care that he shall be put into another. The Inferences which I make from this Point are these two following: 1. That all Men, in what Calling or Station soever they are placed, ought to be well pleased with them, fince they come from God: God hath distributed them unto them. It is both foolish and finful for any Man to be in the least displeased, that he is not in such desireable Circumstances as he fancies some others about him to be. Others live easily, and fare deliciously, but he is forced to earn his living with the Sweat of his Brow, and that but a hard one too : This Man hath the Talents of Knowledge and He and Learning, but he hath no Abilities of that Kind. Several of his Neighbours have mighty advantageous, thriving Employments, but his is a dull and mean one. is forced to be a Servant and live under the Command of others, whereas others can difpose of themselves and their Time as they think fit. I say, how unequal foever these Kinds of Dealings and Dispensations seem to be, yet, coming from God, and being fo necessary in the World, they ought to be very well taken by those who are in them. God had no Unkindness to me in placing me in this Station rather than another, but really dealt with me in that way which was both more fit for me, and wherein, if I be not wanting to my Trust, I may do a great deal of Service to my Generation. I was not made for a Statesman or a Magistrate, or to be Great and Noble. In these ways I might, perhaps, have undone my self, and done Hurt to the Publick instead of Good: But in that poor mean Lot I am placed, I am secure, and may do as much Service to Mankind in my Way, as the greatest of them can do in theirs. Every Calling that is a lawful Calling, every Condition that comes to me by Providence, be it never so hard, or uneasy, or contempti ble, yet is of God, and ordained for great and good Ends: And a Man ought no more to be dissatisfied with it, or take it unkindly that God has disposed him into it, than the VOL. V. I 2 the Foot, in the natural Body, ought to be displeased that it is not made the Hand; or than the Hand ought to be that it is not made the Head. 2. The second Inference I make from this Point, is, that since there are Varieties of Callings and Varieties of Gifts and Distributions in order to the fitting Men for these Callings, every Man in the Choice of an Employment or Way of Living for himself, or those under his Charge, ought to have great Regard to those natural Gifts and Distributions which God hath bestow'd upon him or them. Every one may be ferviceable to God and his Country; but not all in every way; but some in one way, and fome in another. Here therefore lies our great Skill and Prudence, to chuse fitly for ourselves. And here lies the great Duty of those who have the Care of Youth, to place them in such Circumstances as best agree with their natural Temper and Talents. It is a ridiculous Thing to train up him to Learning who hath an Aversion for a Book; or to put him to a Trade or an active Life, that is made for Study and Retirement. The Genius, and Disposition, and Capacity of every one is principally to be attended to, and the Education to be suited to them, and then a Calling to be chosen which suits with both, and no worldly Considerations ought to divert us from this Proceeding. It is not a justifiable Motive to design a Person |