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bestowed on his highest favourite Haman, yet by his walketh uprightly, and worketh righteousness, and sad instance we find that a small discontent, when the speaketh the truth in his heart,' as the Psalmist demind suffers it to increase and to spread its venom, scribeth the practice of integrity, may possibly meet doth so weaken the power of reason, disorder the pas- with such as will be ready to condemn him for hyposions, make a man's life so uneasy to him, as to pre-crisy at first; but when they find he keeps to a certain cipitate him from the height of his fortune into the rule, and pursues honest designs, without any great depth of ruin. But on the other side, if we suppose a regard to the opinion which others entertain concernman to be always pleased with his condition, to enjoying him, then all that know him cannot but esteem an even and quiet mind in every state, being neither and value him; his friends love him, and his enemies lifted up with prosperity nor cast down with adversity, stand in awe of him. The path of the just,' saith he is really happy in comparison with the other. It the wise man, is as the shining light which shineth is a mere speculation to discourse of any complete more and more unto the perfect day.' As the day happiness in this world; but that which doth either begins with obscurity and a great mixture of darkness, lessen the number, or abate the weight, or take off the till by quick and silent motions the light overcomes malignity of the troubles of life, doth contribute very the mists and vapours of the night, and not only much to that degree of happiness which may be ex- spreads its beams upon the tops of the mountains, but pected here. darts them into the deepest and most shady valleys; thus simplicity and integrity may at first appearing look dark and suspicious, till by degrees it breaks through the clouds of envy and detraction, and then shines with a greater glory.

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[Immoderate Self-Love.]

There is a love of ourselves which is founded in

nature and reason, and is made the measure of our bour as ourselves; and if there were no due love of love to our neighbour; for we are to love our neighourselves, there could be none of our neighbour. But this love of ourselves, which is so consistent with the love of our neighbour, can be no enemy to our peace: those who love their neighbours as themselves. But for none can live more quietly and peaceably than there is a self-love which the Scripture condemns, bethemselves and to their neighbours, filling them with cause it makes men peevish and froward, uneasy to jealousies and suspicions of others with respect to tions and designs of others towards them, and so prothemselves, making them apt to mistrust the intenducing ill-will towards them; and where that hath The bottom of all is, they have a wonderful value for once got into men's hearts, there can be no long peace with those they bear a secret grudge and ill-will to. themselves and those opinions, and notions, and parties, and factions they happen to be engaged in, and these they make the measure of their esteem and love of others. As far as they comply and suit with them, so far they love them, and no farther. If we ask, Cannot good men differ about some things, and yet be good still? Yes. Cannot such love one another notwithstanding such difference? No doubt they ought. Whence comes it, then, that a small difference in opinion is so apt to make a breach in affection? In plain truth it is, every one would be thought to be infallible, if for shame they durst to pretend to it; and they have so good an opinion of themselves, that they cannot bear such as do not submit to them. From hence arise quarrellings and disputings, and ill language, not becoming men or Chris

The integrity and simplicity of a man's mind doth all this. In the first place, it gives the greatest satisfaction to a man's own mind. For although it be impossible for a man not to be liable to error and mistake, yet, if he doth mistake with an innocent mind, he hath the comfort of his innocency when he thinks himself bound to correct his error. But if a man prevaricates with himself, and acts against the sense of his own mind, though his conscience did not judge aright at that time, yet the goodness of the bare act, with respect to the rule, will not prevent the sting that follows the want of inward integrity in doing it. The backslider in heart,' saith Solomon, shall be filled with his own ways, but a good man shall be satisfied from himself." The doing just and worthy and generous things without any sinister ends and designs, leaves a most agreeable pleasure to the mind, like that of a constant health, which is better felt than expressed. When a man applies his mind to the knowledge of his duty, and when he doth understand it (as it is not hard for an honest mind to do, for, as the oracle answered the servant who desired to know how he might please his master, 'If you will with a firm resolution to pursue it; though the rain seek it, you will be sure to find it'), sets himself falls, and the floods arise, and the winds blow on every side of him, yet he enjoys peace and quiet within, notwithstanding all the noise and blustering abroad; and is sure to hold out after all, because he is founded upon a rock. But take one that endeavours to blind or corrupt or master his conscience, to make it serve some mean end or design; what uneasy reflections hath he upon himself, what perplexing thoughts, what tormenting fears, what suspicions and jealousies do disturb his imagination and rack his mind! What art and pains doth such a one take to be believed honest and sincere ! and so much the more, because he doth not believe himself: he fears still he hath not given satisfaction enough, and by overdoing it, is the more suspected. Secondly, because integrity doth more become a man, and doth really promote his interest in the world. It is the saying of Dio tians. But all this comes from their setting up Chrysostom, a heathen orator, that 'simplicity and truth is a great and wise thing, but cunning and de-themselves and their own notions and practices, which ceit is foolish and mean; for, saith he, 'observe the they would make a rule to the rest of the world; beasts: the more courage and spirit they have, the if others have the same opinion of themselves, it is impossible but there must be everlasting clashings less art and subtilty they use; but the more timorous and disputings, and from thence falling into different and ignoble they are, the more false and deceitful.' parties and factions; which can never be prevented True wisdom and greatness of mind raises a man above the need of using little tricks and devices. till they come to more reasonable opinions of themSincerity and honesty carries one through many diffi-selves, and more charitable and kind towards others. culties, which all the arts he can invent would never help him through. For nothing doth a man more real mischief in the world than to be suspected of too much craft; because every one stands upon his guard against him, and suspects plots and designs where there are none intended; insomuch that, though he speaks with all the sincerity that is possible, yet nothing he saith can be believed. But he that

*

*

DR WILLIAM SHERLOCK.*

and

DR WILLIAM SHERLOCK, dean of St Paul's (1641– 1707), acquired in his lifetime an extensive repu

*This divine is sometimes confounded with his son Thomas

Sherlock, successively bishop of Bangor and Salisbury in the
reign of George II., and who published numerous sermons
which are highly esteemed.
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tation, chiefly by his writings in controversial theology, which were deemed somewhat inconsistent with the doctrines of the established church. In particular, he was charged with tritheism, for having, in a Vindication of the Doctrine of the Holy and Ever-Blessed Trinity, which he published in 1691, proposed the hypothesis, that there were three eternal minds, two of them issuing from the Father, but that they were one by a mutual consciousness in the three to every of their thoughts.' This publication led to a celebrated controversy with Dr South, of which we shall speak in noticing the works of that divine. Sherlock was extremely loyal, and maintained the principle of non-resistance to the fullest extent. His Practical Discourse Concerning Death, which appeared in 1690, is one of the most popular theological works in the language. He also wrote a treatise On the Immortality of the Soul, in which, while inferring the high probability of a future life from arguments drawn from the light of nature, he maintains that only in revelation can evidence perfectly conclusive be found. From this work is taken the first of the following extracts :

[Longing after Immortality.]

Let us now consider the force of this argument; how far these natural desires of immortality prove that we are by nature immortal. For [say the objectors] is there anything in the world more extravagant than some men's desires are; and is this an argument, that we shall have whatever we desire, because we fondly and passionately, and, it may be, very unreasonably desire it? And therefore, to explain the force of this argument, I shall observe two things; 1st, That all natural passions and appetites are immediately implanted in our nature by God; and, 2dly, That all natural passions have their natural objects.

As for the first, it is certain, as I have already shown at large, that our passions and appetites are the life and sense of the soul, without which it would be dead and stupid, without any principle of vital sensation. For what is life without fear, and love, and hope, and desire, and such like passions, whereby we feel all things else, and feel ourselves? Now, whatever fancies men may have about our notions and ideas, that they may come into our minds from without, and be formed by external impressions, yet no man will be so absurd as to say, that external objects can put a principle of life into us; and then they can create no new passions in us, which are essential to our natures, and must be the work of that God who made us.

And therefore, secondly, every natural desire must have its natural object to answer that desire, or else the desire was made in vain; which is a reproach to our wise Maker, if he have laid a necessity on us of desiring that which is not in nature, and therefore cannot be had. We may as well suppose that God has made eyes without light, or ears without sounds, as that he has implanted any desires in us which he hath made nothing to answer. There is no one example can be given of this in any kind whatsoever; for should any man be so extravagant as to desire to fly in the air, to walk upon the sea, and the like, you would not call these the desires of nature, because our natures are not fitted for them; but all the desires which are founded in nature have their natural objects. And can we then think, that the most natural and most necessary desire of all has nothing to answer it? that nature should teach us above all things to desire immortality, which is not to be had? especially when it is the most noble and generous desire of human nature, that which most of all becomes a reasonable creature to desire; nay, that which is the governing principle of all our actions, and must give laws to all

our other passions, desires, and appetites. What a strange creature has God made man, if he deceive him in the most fundamental and most universal principle of action; which makes his whole life nothing else but one continued cheat and imposture !

[Life not too Short.]

Such a long life [as that of the antediluvians] is not reconcilable with the present state of the world. What the state of the world was before the flood, in what manner they lived, and how they employed their time, we cannot tell, for Moses has given no account of it; but taking the world as it is, and as we find it, I dare undertake to convince those men, who are most apt to complain of the shortness of life, that it would not be for the general happiness of mankind to have it much longer: for, 1st, The world is at present very unequally divided; some have a large share and portion of it, others have nothing but what they can earn by very hard labour, or extort from other men's charity by their restless importunities, or gain by more ungodly arts. Now, though the rich and prosperous, who have the world at command, and live in ease and pleasure, would be very well contented to spend some hundred years in this world, yet I should think fifty or threescore years abundantly enough for slaves and beggars; enough to spend in hunger and want, in a jail and a prison. And those who are so foolish as not to think this enough, owe a great deal to the wisdom and goodness of God that he does. So that the greatest part of mankind have great reason to be contented with the shortness of life, because they have no temptation to wish it longer.

2dly, The present state of this world requires a more quick succession. The world is pretty well peopled, and is divided amongst its present inhabitants; and but very few, in comparison, as I observed before, have any considerable share in the division. Now, let us but suppose that all our ancestors, who lived a hundred or two hundred years ago, were alive still, and possessed their old estates and honours, what had become of this present generation of men, who have now taken their places, and make as great a show and bustle in the world as they did? And if you look back three, or four, or five hundred years, the case is still so much the worse; the world would be over-peopled; and where there is one poor miserable man now, there must have been five hundred; or the world must have been common, and all men reduced to the same level; which, I believe, the rich and happy people, who are so fond of long life, would not like very well. This would utterly undo our young prodigal heirs, were their hopes of succession three or four hundred years off, who, as short as life is now, think their fathers make very little haste to their graves. This would spoil thei trade of spending their estates before they have them, and make them live a dull sober life, whether they would or no; and such a life, I know, they don't think worth having. And therefore, I hope at least they will not make the shortness of their fathers' lives an argument against providence; and yet such kind of sparks as these are commonly the wits that set up for atheism, and, when it is put into their heads, quarrel with everything which they fondly conceivo will weaken the belief of a God and a providence, and, among other things, with the shortness of life; which they have little reason to do, when they so often outlive their estates.

3dly. The world is very bad as it is; so bad, that good men scarce know how to spend fifty or threescore years in it; but consider how bad it would probably be, were the life of man extended to six, seven, or eight hundred years. If so near a prospect of the other world, as forty or fifty years, cannot restrain men from the greatest villanies, what would they do if they

could as reasonably suppose death to be three or four hundred years off? If men make such improvements in wickedness in twenty or thirty years, what would they do in hundreds? And what a blessed place then would this world be to live in! We see in the old world, when the life of men was drawn out to so great a length, the wickedness of mankind grew so insufferable, that it repented God he had made man; and he resolved to destroy that whole generation, excepting Noah and his family. And the most probable account that can be given how they came to grow so universally wicked, is the long and prosperous lives of such wicked men, who by degrees corrupted others, and they others, till there was but one righteous family left, and no other remedy left but to destroy them all; leaving only that righteous family as the seed and future hopes of the new world.

And when God had determined in himself, and promised to Noah never to destroy the world again by such an universal destruction, till the last and final judgment, it was necessary by degrees to shorten the lives of men, which was the most effectual means to make them more governable, and to remove bad examples out of the world, which would hinder the spreading of the infection, and people and reform the world again by new examples of piety and virtue. For when there are such quick successions of men, there are few ages but have some great and brave examples, which give a new and better spirit to the world.

[Advantages of our Ignorance of the Time of Death.]

For a conclusion of this argument, I shall briefly vindicate the wisdom and goodness of God, in concealing from us the time of our death. This we are very apt to complain of, that our lives are so very uncertain, that we know not to-day but that we may die to-morrow; and we would be mighty glad to meet with any one who would certainly inform us in this matter, how long we are to live. But if we think a little better of it, we shall be of another mind.

For, 1st. Though I presume many of you would be glad to know that you shall certainly live twenty, or thirty, or forty years longer, yet would it be any comfort to know that you must die to-morrow, or some few months, or a year or two hence? which may be your case for ought you know; and this, I believe, you are not very desirous to know; for how would this chill your blood and spirits! How would it overcast all the pleasures and comforts of life! You would spend your days like men under the sentence of death, while the execution is suspended.

Did all men, who must die young, certainly know it, it would destroy the industry and improvements of half mankind, which would half destroy the world, or be an insupportable mischief to human societies; for what man, who knows that he must die at twenty, or five-and-twenty, a little sooner or later, would trouble himself with ingenious or gainful arts, or concern himself any more with this world, than just to live so long in it? And yet, how necessary is the service of such men in the world! What great things do they many times do! and what great improvements do they make! How pleasant and diverting is their conversation, while it is innocent! How do they enjoy themselves, and give life and spirit to the graver age! How thin would our schools, our shops, our universities, and all places of education be, did they know how little time many of them were to live in the world! For would such men concern themselves to learn the arts of living, who must die as soon as they have learnt them? Would any father be at a great expense in educating his child, only that he might die with a little Latin and Greek, logic and philosophy? No; half the world must be divided

into cloisters and nunneries, and nurseries for the grave.

Well, you'll say, suppose that; and is not this an advantage above all the inconveniences you can think of, to secure the salvation of so many thousands who are now eternally ruined by youthful lusts and vanities, but would spend their days in piety and devotion, and make the next world their only care, if they knew how little while they were to live here ?

Right: I grant this might be a good way to correct the heat and extravagances of youth, and so it would be to show them heaven and hell; but God does not think fit to do either, because it offers too much force and violence to men's minds; it is no trial of their virtue, of their reverence for God, of their conquests and victory over this world by the power of faith, but makes religion a matter of necessity, not of choice: now, God will force and drive no man to heaven; the gospel dispensation is the trial and discipline of ingenuous spirits; and if the certain hopes and fears of another world, and the uncertainty of our living here, will not conquer these flattering temptations, and make men seriously religious, as those who must certainly die, and go into another world, and they know not how soon, God will not try whether the certain knowledge of the time of their death will make them religious. That they may die young, and that thousands do so, is reason enough to engage young men to expect death, and prepare for it; if they will venture, they must take their chance, and not say they had no warning of dying young, if they eternally miscarry by their wilful delays.

And besides this, God expects our youthful service and obedience, though we were to live on till old age; that we may die young, is not the proper, much less the only reason, why we should remember our Creator in the days of our youth,' but because God has a right to our youthful strength and vigour; and if this will not oblige us to an early piety, we must not expect that God will set death in our view, to fright and terrify us: as if the only design God had in requiring our obedience was, not that we might live like reasonable creatures, to the glory of their Maker and Redeemer, but that we might repent of our sins time enough to escape hell. God is so merciful as to accept of returning prodigals, but does not think fit to encourage us in sin, by giving us notice when we shall die, and when it is time to think of repentance.

2dly. Though I doubt not but that it would be a great pleasure to you to know that you should live till old age, yet consider a little with yourselves, and then tell me, whether you yourselves can judge it wise and fitting for God to let you know this?

I observed to you before, what danger there is in flattering ourselves with the hopes of long life; that it is apt to make us too fond of this world, when we expect to live so long in it; that it weakens the hopes and fears of the next world, by removing it at too great a distance from us; that it encourages men to live in sin, because they have time enough before them to indulge their lusts, and to repent of their sins, and make their peace with God before they die; and if the uncertain hopes of this undoes so many men, what would the certain knowledge of it do? Those who are too wise and considerate to be imposed on by such uncertain hopes, might be conquered by the certain knowledge of a long life.

DR ROBERT SOUTH.

DR ROBERT SOUTH, reputed as the wittiest of English divines, and a man of powerful though somewhat irregular talents, was born at Hackney in 1633, being the son of a London merchant. Having passed through a brilliant career of scholarship at Oxford, until he was elected public orator of the university,

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the divine right of sovereigns. In a sermon preached in Westminster Abbey in 1675, on the Peculiar Care and Concern of Providence for the Protection and Defence of Kings, he ascribes the absolute subjection' which men yield to royalty to a secret work of the

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divine power, investing sovereign princes with cer-
tain marks and rays of that divine image which
overawes and controls the spirits of men, they know
not how or why. And yet they feel themselves
actually wrought upon and kept under by them, and
that very frequently against their will. And this
is that property which in kings we call majesty.'
The positions maintained in this sermon, as summed
up at its close, are to the following effect:-Kings
are endowed with more than ordinary sagacity and
quickness of understanding; they have a singular
courage and presence of mind in cases of difficulty;
the hearts of men are wonderfully inclined to them;
an awe and dread of their persons and authority is
imprinted on their people; and, lastly, their hearts
are disposed to virtuous courses. Of the old royal-
ists, he speaks thus:-'I look upon the old church
of England royalists (which I take to be only another
name for a man who prefers his conscience before
his interest) to be the best Christians and the most
meritorious subjects in the world; as having passed
all those terrible tests and trials which conquering
domineering malice could put them to, and carried
their credit and their conscience clear and trium-
phant through and above them all, constantly firm
and immovable by all that they felt, either from
their professed enemies, or their false friends.' And
in a sermon preached before Charles II., he speaks
of his majesty's father as a blessed saint, the just-
ness of whose government left his subjects at a loss
for an occasion to rebel; a father to his country, if
but for this only, that he was the father of such a
son! During the encroachments upon the church
by government in the reign of James II., the loyalty
of South caused him to hold his peace, and to use
no other weapons but prayers and tears for the re-
covery of his sovereign from the wicked and un-
advised counsels wherewith he was entangled.' But
when its reputation was attacked by persons un-
invested with 'marks and rays of the divine image,'
he spared neither argument nor invective. The
following sample of his violent declamation will illus-
trate this remark:-

May the great, the just, and the eternal God, judge between the church of England and those men who have charged it with Popery; who have called the nearest and truest copy of primitive Christianity, superstition; and the most detestable instances of schism and sacrilege, reformation; and, in a word, done all that they could, both from the pulpit and press, to divide, shake, and confound the purest and most apostolically reformed church in the Christian world and all this, by the venomous gibberish of a few paltry phrases instilled into the minds of the furious, whimsical, ungoverned multitude, who have ears to hear, without either heads or hearts to understand.

For I tell you again, that it was the treacherous cant and misapplication of those words-popery, superstition, reformation, tender conscience, persecution, moderation, and the like, as they have been used by a pack of designing hypocrites (who believed not one word of what they said, and laughed within themselves at those who did), that put this poor church into such a flame heretofore, as burnt it down to the ground, and will infallibly do the same to it again, if the providence of God and the prudence of man does not timely interpose between her and the villanous arts of such incendiaries.

Against the Independents and Presbyterians, South was in the habit of pouring forth unbounded ridicule. He cordially hated these and all other sectaries, and resolutely opposed even the slightest concessions to them on the part of the church, with the

441

view of effecting an accommodation. His disposition was that of a persecutor, and made him utterly hostile to the toleration act, a measure of which he declares one consequence to be certain, obvious, and undeniable; and that is, the vast increase of sects and heresies among us, which, where all restraint is taken off, must of necessity grow to the highest pitch that the devil himself can raise such a Babel to; so that there shall not be one bold ring-leading knave or fool who shall have the confidence to set up a new sect, but shall find proselytes enough to wear his name, and list themselves under his banner; of which the Quakers are a demonstration past dispute. And then, what a vast party of this poor deluded people must of necessity be drawn after these impostors!' He mercilessly satirises the Puritans, a sect of whom he says, 'They ascribed those villanies which were done by the instigation of the devil to the impulse and suggestion of the Holy Spirit.' He speaks in terms equally bitter and unqualified of their long prayers:—

miser find any hands wherewith to give. It is wonderful to consider how a command or call to be liberal, either upon a civil or religious account, all of a sudden impoverishes the rich, breaks the merchant, shuts up every private man's exchequer, and makes those men in a minute have nothing who, at the very same instant, want nothing to spend. So that, instead of relieving the poor, such a command strangely increases their number, and transforms rich men into beggars presently. For, let the danger of their prince and country knock at their purses, and call upon them to contribute against a public enemy or calamity, then immediately they have nothing, and their riches upon such occasions (as Solomon expresses it) never fail to make themselves wings, and fly away.

-to descend to matters of daily and common occurrence; what is more usual in conversation, than for men to express their unwillingness to do a thing by saying they cannot do it; and for a covetous man, being asked a little money in private charity, to answer that he has none? Which, as it is, if true, a sufficient answer to God and man; so, if false, it is intolerable hypocrisy towards both.

But do men in good earnest think that God will be put off so? or can they imagine that the law of God will be baffled with a lie clothed in a scoff?

I do not in the least question, but the chief design of such as use the extempore way is to amuse the unthinking rabble with an admiration of their gifts; their whole devotion proceeding from no other principle, but only a love to hear themselves talk. And, I believe, it would put Lucifer himself hard to it, to outvie the pride of one of those fellows pouring out his extempore stuff among his ignorant, whining, factious followers, listening to and applauding his copious flow and cant, with the ridiculous accents of their impertinent groans. And the truth is, extempore prayer, even when best and most dexterously performed, is nothing else but a business of invention and wit (such as it is), and requires no more to it, but a teeming imagination, a bold front, and a ready ex-words command the market, as good wishes buy food pression; and deserves much the same commendation (were it not in a matter too serious to be sudden upon) which is due to extempore verses, only with this difference, that there is necessary to those latter a competent measure of wit and learning; whereas the former may be done with very little wit, and no learning at all.

In 1693 Dr South began a most acrimonious and indecent controversy with Dr Sherlock, by publishing Animadversions upon that writer's ' 'Vindication of the Doctrine of the Trinity. The violence and personality displayed by both parties on this occasion gave just offence to the friends of religion and the church; and at length, after the controversy had raged with unabating violence for some time, the king was induced by the bishops to put an end to it, by ordaining that all preachers should carefully avoid all new terms, and confine themselves to such ways of explication as have been commonly used in

the church.'

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Notwithstanding his intolerant and fiery temper, Dr South was fully conscious of the nature of that Christian spirit in which a clergyman, above all others, ought to act. The third of the following passages in his sermons is but another proof of the trite observation, that men are too frequently unable to reduce to practice the virtuous principles which they really and honestly hold.

[The Will for the Deed.]

The third instance in which men used to plead the will instead of the deed, shall be in duties of cost and expense.

Let a business of expensive charity be proposed; and then, as I showed before, that, in matters of labour, the lazy person could find no hands wherewith to work; so neither, in this case, can the religious

For such pretences are no better, as appears from that notable account given us by the apostle of this windy, insignificant charity of the will, and of the worthlessness of it, not enlivened by deeds: (James ii. 15, 16), 'If a brother or a sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit.' Profit, does he say? Why, it profits just as much as fair and raiment, and pass for current payment in the shops. Come to an old rich professing vulpony, and tell him that there is a church to be built, beautified, or endowed in such a place, and that he cannot lay out his money more to God's honour, the public good, and the comfort of his own conscience, than to bestow it liberally upon such an occasion; and, in answer to God is for the inward, spiritual worship of the heart; this, it is ten to one but you shall be told, how much and that the Almighty neither dwells nor delights in temples made with hands, but hears and accepts the prayers of his people in dens and caves, barns and stables; and in the homeliest and meanest cottages, as well as in the stateliest and most magnificent churches.' Thus, I say, you are like to be answered. In reply to which, I would have all such sly sanctified cheats (who are so often harping on this string) to know, once for all, that God, who accepts the prayers of his people in dens and caves, barns and stables, when, by his afflicting providence, he has driven them from the appointed places of his solemn worship, so that they cannot have the use of them, will not for all this endure to be served or prayed to by them in such places, nor accept of their barn-worship, nor their hogstye worship; no, nor yet their parlour or their chamber-worship, where he has given them both wealth and power to build churches. For he that commands us to worship him in the spirit, commands us also to honour him with our substance. And never pretend that thou hast a heart to pray while thou hast no heart to give, since he that serves Mammon with his estate cannot possibly serve God with his heart. For as in the heathen worship of God, a sacrifice without a heart was accounted ominous, so in the Christian worship of him, a heart without a sacrifice is worthless and impertinent.

And thus much for men's pretences of the will when they are called upon to give upon a religious account; according to which, a man may be well enough said

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