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tation, chiefly by his writings in controversial theo- our other passions, desires, and appetites. What a logy, which were deemed somewhat inconsistent strange creature has God made man, if he deceive him with the doctrines of the established church. In in the most fundamental and most universal principle particular, he was charged with tritheism, for hav- of action ; which makes his whole life nothing else ing, in a Vindication of the Doctrine of the Holy and but one continued cheat and imposture ! Ever-Blessed Trinity, which he published in 1691, proposed the hypothesis, that there were three eternal minds, two of them issuing from the Father,

[Life not loo Short.] but that they were one by a mutual consciousness! Such a long life [as that of the antediluvians) in the three to every of their thoughts. This pub- is not reconcilable with the present state of the world. lication led to a celebrated controversy with Dr What the state of the world was before the flood, in South, of which we shall speak in noticing the works what manner they lived, and how they employed their of that divine. Sherlock was extremely loyal, and time, we cannot tell, for Moses has given no account maintained the principle of non-resistance to the of it; but taking the world as it is, and as we find it, fullest extent. Ilis Practical Discourse Concerning | I dare undertake to convince those men, who are inost Death, which appeared in 1690, is one of the most apt to complain of the shortness of life, that it would popular theological works in the language. He also not be for the general happiness of mankind to have wrote a treatise On the Immortality of the Soul, in it much longer: for, Ist, The world is at present very which, while inferring the high probability of a unequally divided; some have a large share and por. future life from arguments drawn from the light tion of it, others have nothing but what they can earn of nature, he maintains that only in revelation can by very hard labour, or extort from other men's chaevidence perfectly conclusive be found. From this rity by their restless importunities, or gain by more work is taken the first of the following extracts : ungodly arts. Now, though the rich and prosperous,

who have the world at command, and live in ease and [Longing after Immortality.]

pleasure, would be very well contented to spend some

hundred years in this world, yet I should think fifty Let us now consider the force of this argument ; l or threescore years abundantly enough for slaves and how far these natural desires of immortality prove beggars ; enough to spend in hunger and want, in a that we are by nature immortal. For (say the ob- jail and a prison. And those who are so foolish as jectors) is there anything in the world more extrava- not to think this enough, owe a great deal to the wisgant than some men's desires are ; and is this an dom and goodness of God that he does. So that the argument, that we shall have whatever we desire, be

greatest part of mankind have grcat reason to be concause we fondly and passionately, and, it may be, very tented with the shortness of life, because they have unreasonably desire it? And therefore, to explain the no temptation to wish it longer. force of this argument, I shall observe two things; Ist, 2ally, The present state of this world requires a more That all natural passions and appetites are imme- quick succession. The world is pretty well peopled, diately implanted in our nature by God; and, 2dly, and is divided amongst its present inhabitants; and That all natural passions have their natural objects. but very few, in comparison, as I observed before, have

As for the first, it is certain, as I have already shown any considerable share in the division. Now, let us but at large, that our passions and appetites are the life suppose that all our ancestors, who lived a hundred and sense of the soul, without which it would be dead or two hundred years ago, were alive still, and posand stupid, without any principle of vital sensa- sessed their old estates and honours, what had become tion. For what is life without fear, and love, and of this present generation of men, who have now taken hope, and desire, and such like passions, whereby we their places, and make as great a show and bustle in feel all things else, and feel ourselves? Now, what the world as they did? And if you look back three, ever fancies men may have about our notions and or four, or five hundred years, the case is still so much ideas, that they may come into our minds from with the worse ; the world would be over-peopled; and where out, and be formed by external impressions, yet no there is one poor miserable man now, there must have man will be so absurd as to say, that external objects been five hundred ; or the world must have been comcan put a principle of life into us; and then they can mon, and all men reduced to the same level ; which, create no new passions in us, which are essential to | I believe, the rich and happy people, who are so fond our natures, and must be the work of that God who of long life, would not like very well. This would made us.

utterly undo our young prodigal heirs, were their hopes And therefore, secondly, every natural desire must of succession three or four hundred years off, who, as have its natural object to answer that desire, or else short as life is now, think their fathers make rery the desire was made in vain ; which is a reproach to little haste to their graves. This would spoil their our wise Maker, if he have laid a necessity on us of trade of spending their eatates before they have them, desiring that which is not in nature, and therefore and make them live a dull sober life, whether they cannot be had. We may as well suppose that God would or no; and such a life, I know, they don't has made eyes without light, or ears without sounds, think worth having. And therefore, I hope at least as that he has implanted any desires in us which he they will not make the shortness of their fathers' lives hath made nothing to answer. There is no one ex-an argument against providence; and yet such kind ample can be given of this in any kind whatsoever ; of sparks as these are commonly the wits that set up for should any man be so extravagant as to desire to for atheism, and, when it is put into their heads, fly in the air, to walk upon the sea, and the like, you quarrel with everything which they fondly conceive would not call these the desires of nature, because our will weaken the belief of a God and a providence, natures are not fitted for them ; but all the desires and, among other things, with the shortness of life; which are founded in nature have their natural ob- which they have little reason to do, when they so often jects. And can we then think, that the most natural outlive their estates. and most necessary desire of all has nothing to answer 3dly. The world is very bad as it is : so bad, that good it? that nature should teach us above all things to men scarce know how to spend fifty or threescore years desire immortality, which is not to be had ? especially in it; but consider how bad it would probably be, when it is the most noble and generous desire of human were the life of man extended to six, seven, or eight nature, that which most of all becomes a reasonable hundred years. If so near a prospect of the other creature to desire; nay, that which is the governing world, as forty or fifty years, cannot restrain men from principle of all our actions, and must give laws to all the greatest villanies, what would they do if they could as reasonably suppose death to be three or four | into cloisters and nunneries, and nurseries for the hundred years ofl! If men make such improvements grave. in wickedness in twenty or thirty years, what would | Well, you'll say, suppose that; and is not this an they do in hundreds! And what a blessed place then advantage above all the inconveniences you can think would this world be to live in! We see in the old of, to secure the salvation of so many thousands who world, when the life of men was drawn out to so great are now eternally ruined by youthful lusts and rania length, the wickedness of mankind grew so insutfer-ties, but would spend their days in piety and deroable, that it repented God he had inade man ; and he tion, and make the next world their only care, if they resolved to destroy that whole generation, excepting knew how little while they were to live here? Noah and his family. And the most probable account | Right : I grant this might be a good way to correct that can be given how they came to grow so univer- the heat and extravagances of youth, and so it would sally wicked, is the long and prosperous lives of such be to show them heaven and hell; but God does not wicked men, who by degrees corrupted others, and think fit to do either, because it offers too much force they others, till there was but one righteous family and violence to men's minds; it is no trial of their left, and no other remedy left but to destroy them l virtue, of their reverence for God. of their conguests all ; learing only that righteous family as the seed and victory over this world by the power of faith, but and future hopes of the new world.

makes religion a matter of necessity, not of choice: And when God had determined in himself, and pro- now, God will force and drive no man to heaven; the mised to Noah never to destroy the world again by gospel dispensation is the trial and discipline of insuch an universal destruction, till the last and final genuous spirits; and if the certain hopes and fears of judgment, it was necessary by degrees to shorten the another world, and the uncertainty of our living here, lives of men, which was the most effectual means to will not conquer these flattering temptations, and make them more governable, and to remove bad ex- make men seriously religious, as those wbo must ceramples out of the world, which would hinder the tainly die, and go into another world, and they know sprending of the infection, and people and reform the I not how soon. God will not try whether the certain world again by new examples of piety and virtue. knowledge of the time of their death will make them For when there are such quick successions of men, religious. That they may die young, and that thou. there are few ages but have some great and brave ex-sands do so, is reason enough to engage young men to amples, which give a new and better spirit to the expect death, and prepare for it; if they will renture, world.

they must take their chance, and not say they had no

warning of dying young, if they eternally miscarry by

w [Adrantages of our Ignorance of the Time of Death.) th

their wilful delays.

And besides this, God expects our youthful service For a conclusion of this argument, I shall briefly and obedience, though we were to live on till old are; vindicate the wisdom and goodness of God, in con- that we may die young, is not the proper, much less cealing from us the time of our death. This we are the only reason, why we should remember our Creator very apt to complain of, that our lives are so very un- in the days of our youth,' but because God has a right certain, that we know not to-day but that we may die to our youthful strength and vigour; and if this will to-morrow; and we would be mighty glad to meet not oblige us to an early piety, we must not expect with any one who would certainly inform us in this that God will set death in our view, to fright and termatter, how long we are to live. But if we think a rify us: as if the only design God had in requiring little better of it, we shall be of another mind. our obedience was, not that we might live like reason

For, Ist. Though I presume many of you would be able creatures, to the glory of their Maker and Reglad to know that you shall certainly live twenty, or deemer, but that we might repent of our sins time thirty, or forty years longer, yet would it be any com enough to escape hell. God is so merciful as to acfort to know that you must die to-morrow, or some cept of returning prodigals, but does not think fit to few months, or a year or two hence! which may be encourage us in sin, by giving us notice when we shall your case for ought you know ; and this, I believe, die, and when it is time to think of repentance. you are not very desirous to know ; for how would this 2dly. Though I doubt not but that it would be a chill your blood and spirits ! How would it overcast great pleasure to you to know that you should live till all the pleasures and comforts of life! You would old age, yet consider a little with yourselves, and then spend your days like men under the sentence of death, tell me, whether you yourselves can judge it wise and while the execution is suspended.

fitting for God to let you know this? Did all inen, who must die young, certainly know I observed to you before, what danger there is in it, it would destroy the industry and improvements flattering ourselves with the hopes of long life; that it of half mankind, which would half destroy the world, is apt to make us too fond of this world, when we or be an insupportable mischief to human societies; expect to live so long in it; that it weakens the hopes for what man, who knows that he must die at twenty, and fears of the next world, by removing it at too or five-and-twenty, a little sooner or later, would great a distance from us; that it encourages men to trouble himself with ingenious or gainful arts, or con live in sin, because they have time enough before cern himself any more with this world, than just to them to indulge their lusts, and to repent of their live so long in it? And yet, how necessary is the ser sins, and make their peace with God before they die; vice of such men in the world! What great things and if the uncertain hopes of this undoes so many do they many times do! and what great improve-men, what would the certain knowledge of it do? ments do they make! How pleasant and diverting Those who are too wise and considerate to be imposed is their conversation, while it is innocent! How do on by such uncertain hopes, might be conquered by they enjoy themselves, and give life and spirit to the the certain knowledge of a long life. graver age! How thin would our schools, our shops, our universities, and all places of education be, did

DR ROBERT SOUTH. they know how little time many of them were to live in the world! For would such men concern them- DR ROBERT South, reputed as the wittiest of Engselves to learn the arts of living, who must die as soon lish divines, and a man of powerful though someas they have learnt them! Would any father be at what irregular talents, was born at Hackney in 1633, a great expense in educating his child, only that he being the son of a London merchant. Having passed might die with a little Latin and Greek, logic and through a brilliant career of scholarship at Oxford, philosophy? No; half the world must be divided l until he was elected public orator of the university,

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he had an opportunity of attracting the notice of divine power, investing sovereign princes with certhe Earl of Clarendon, when that nobleman was tain marks and rays of that divine image which made chancellor, and by him obtained a succession 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 royalists, 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 triumphant 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 Dr Robert South.

of his majesty's father as 'a blessed saint, the just

ness of whose government left his subjects at a loss of good appointments, amongst which was the rec

for an occasion to rebel; a father to his country, if tory of Islip in Oxfordshire, where, it is recorded to

but for this only, that he was the father of such a his honour, he gave his curate the unprecedented

son!' During the encroachments upon the church salary of a hundred pounds, and spent the remainder

by government in the reign of James II., the loyalty of his income in educating poor children, and im

of South caused him to hold his peace, and to use proving the church and parsonage-house. South

no other weapons but prayers and tears for the rewas the most enthusiastic among the ultra-loyal

covery of his sovereign from the wicked and undivines of the English church at that period, and of

advised counsels wherewith he was entangled. But course a zealous advocate of passive obedience and

when its reputation was attacked by persons uninvested with 'marks and rays of the divine image,' he spared neither argument nor invective. The following sample of his violent declamation will illustrate 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 Islip Church

| villanous arts of such incendiaries. the divine right of sovereigns. In a sermon preached Against the Independents and Presbyterians, South in Westminster Abbey in 1675, on the Peculiar Care | was in the habit of pouring forth unbounded ridiand Concern of Providence for the Protection and De- cule. He cordially hated these and all other sectafence of Kings, he ascribes the absolute subjection' ries, and resolutely opposed even the slightest conwhich men yield to royalty to a secret work of the Icessions to them on the part of the church, with the

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view of effecting an accommodation. His disposi- miser find any hands wherewith to give. It is wonition was that of a persecutor, and made him utterly derful to consider how a command or call to be liberal, hostile to the toleration act, a measure of which he either upon a civil or religious account, all of a sud. declares one consequence to be certain, obvious, and den impoverishes the rich, breaks the merchant, shuts undeniable; and that is, the vast increase of sects and up every private man's exchequer, and makes those heresies among us, which, where all restraint is taken men in a minute have nothing who, at the very same off, must of necessity grow to the highest pitch that instant, want nothing to spend. So that, instead of the devil himself can raise such a Babel to; so that relieving the poor, such a command strangely increases there shall not be one bold ring-leading knave or their number, and transforms rich men into beggars fool who shall have the confidence to set up a new presently. For, let the danger of their prince and sect, but shall find proselytes enough to wear his country knock at their purses, and call upon them to name, and list themselves under his banner; of contribute against a public enemy or calamity, then which the Quakers are a demonstration past dispute. | immediately they have nothing, and their riches upon And then, what a vast party of this poor deluded such occasions (as Solomon expresses it) never fail to people must of necessity be drawn after these im- make themselves wings, and fly away. . . postors!' He mercilessly satirises the Puritans, a

- to descend to matters of daily and common sect of whom he says, “ They ascribed those villanies

occurrence ; what is more usual in conversation, than which were done by the instigation of the devil to for men to express their unwillingness to do a thing the impulse and suggestion of the Holy Spirit.' He

by saying they cannot do it ; and for a covetous man, speaks in terms equally bitter and unqualified of

being asked a little money in private charity, to answer their long prayers :

that he has none? Which, as it is, if true, a sufficient

answer to God and man; so, if false, it is intolerable I do not in the least question, but the chief design | hypocrisy towards both. of such as use the extempore way is to amuse the But do men in good earnest think that God will be unthinking rabble with an admiration of their gifts; put off so ! or can they imagine that the law of God their whole devotion proceeding from no other prin- will be baffled with a lie clothed in a scotf? ciple, but only a love to hear themselves talk. And, For such pretences are no better, as appears from I beliere, it would put Lucifer himself hard to it, to that notable account given us by the apostle of this outvie the pride of one of those fellows pouring out his windy, insignificant charity of the will, and of the extempore stuff among his ignorant, whining, factious worthlessness of it, not enlivened by deeds : (James ii.

, listening to and applauding his copious 15, 16), "If a brother or a sister be naked, and destiflow and cant, with the ridiculous accents of their tute of daily food, and one of you say unto them, impertinent groans. And the truth is, extempore Depart in peace, be ye warmed and filled ; notwithpra yer, even when best and most dexterously per-standing ye give them not those things which are formed, is nothing else but a business of invention and needful to the body ; what doth it profit. Profit, wit (such as it is), and requires no more to it, but a does he say? Why, it profits just as much as fair teeming imagination, a bold front, and a ready ex-words command the market, as good wishes buy food pression ; and deserves much the same coinmendation and raiment, and pass for current payment in the (were it not in a matter too serious to be sudden upon) shops. Come to an old rich professing vulpony, and which is due to extempore verses, only with this dif- tell him that there is a church to be built, beautified, ference, that there is necessary to those latter a com- or endowed in such a place, and that he cannot lay petent measure of wit and learning; whereas the out his money more to God's honour, the public good, foriner may be done with very little wit, and no and the comfort of his own conscience, than to bestow learning at all.

it liberally upon such an occasion; and, in answer to In 1693 Dr South began a most acrimonious and

this, it is ten to one but you shall be told, 'how much

God is for the inward, spiritual worship of the heart; indecent controversy with Dr Sherlock, by publish and that the Almighty neither dwells nor delights in ing Animalversions upon that writer's - Vindication

temples made with hands, but hears and accepts the of the Doctrine of the Trinity. The violence and

prayers of his people in dens and caves, barns and personality displayed by both parties on this occa

stables; and in the homeliest and meanest cottages, sion gave just offence to the friends of religion and

as well as in the stateliest and most magniticent the church; and at length, after the controversy had churches.' Thus, I say, you are like to be answered. raged with unabating violence for some time, the / In reply to which, I would have all such sly sanctified king was induced by the bishops to put an end to it, cheats (who are so often harping on this string) to by ordaining that all preachers should carefully I know, once for all, that God, who accepts the prayers avoid all new terms, and confine themselves to such of his people in deny and caves, barns and stables, ways of explication as have been commonly used in when, by his afflicting providence, he has driven thein the church.

from the appointed places of his solemn worship, so Notwithstanding his intolerant and fiery temper, that they cannot have the use of them, will not for all Dr South was fully conscious of the nature of that this endure to be served or prayed to by them in such Christian spirit in which a clergyman, above all places, nor accept of their barn-worship, nor their hog. others, ought to act. The third of the following pas-stye worship; no, nor yet their parlour or their chamsages in his sermons is but another proof of the ber-worship, where he has given them both wealth and trite observation, that men are too frequently unable power to build churches. For he that commands us to reduce to practice the virtuous principles which to worship him in the spirit, commands us also to honour they really and honestly hold.

him with our substance. And never pretend that thou

hast a heart to pray while thou hast no heart to give, [The Will for the Deed.]

since he that serves Mammon with his estate cannot

possibly serve God with his heart. For as in the The third instance in which men used to plead the heathen worship of God, a sacrifice without a heart will instead of the deed, shall be in duties of cost and was accounted ominous, so in the Christian worship expense.

of him, a heart without a sacrifice is worthless and Let a business of expensive charity be proposed ; impertinent. and then, as I showed before, that, in matters of la-! And thus much for men's pretences of the will when bour, the lazy person could find no hands wherewith they are called upon to give upon a religious account; to work; so neither, in this case, cau the religious / according to which, a man may be well enough said

(as the common word is) to be all heart, and yet the charge upon a man, without alleging any particular arrantest miser in the world.

reason for it from his life or actions; and consequently But come we now to this rich old pretender to god- does the more mischief, because, as a word of course, liness in another case, and tell him that there is such it passes currently, and is seldom looked into or exaa one, a man of good family, good education, and who mined. And, therefore, as there is no way to prove a has lost all his estate for the king, now ready to rot paradox or false proposition but to take it for granted, in prison for debt; come, what will you give towards so, such as would stab any man's good name with the his release! Why, then answers the will instead of accusation of ill-nature, do very rarely descend to the deed, as much the readier speaker of the two, proofs or particulars. It is sufficient for their pur. The truth is, I always had a respect for such men; pose that the word sounds odiously, and is believed I love them with all my heart ; and it is a thousand easily; and that is enough to do any one's business pities that any that had served the king so faithfully with the generality of men, who seldom have so much should be in such want.' So say I too, and the more judgment or charity as to hear the cause before they shame is it for the whole nation that they should be pronounce sentence. so. But still, what will you give? Why, then, an- But that we may proceed with greater truth, equity, swers the man of mouth-charity again, and tells you and candour in this case, we will endeavour to find that you could not come in a worse tiine; that now- out the right sense and meaning of this terrible cona-days money is very scarce with him, and that there founding word, ill-nature, by coming to particulars. fore he can give nothing; but he will be sure to pray And here, first, is the person charged with it false for the poor gentleman.'

or cruel, ungrateful or revengeful ? is he shrewd and Ah, thou hypocrite! when thy brother has lost all unjust in his dealings with others ? does he regard no that ever he had, and lies languishing, and even gasp. promises, and pay no debts? does he profess love, ing under the utmost extremities of poverty and dis- kindness, and respect to those whom, underhand, he tress, dost thou think thus to lick him up again only does all the mischief to that possibly he can ? is he with thy tongue? Just like that old formal hocus, unkind, rude, or niggardly to his friends? Has he shut who denied a beggar a farthing, and put him off with up his heart and his hand towards the poor, and has his blessing.

no bowels of compassion for such as are in want and Why, what are the prayers of a covetous wretch misery! is he unsensible of kindnesses done him, and worth? what will thy blessing go for? what will it withal careless and backward to acknowledge or rebuy! is this the charity that the apostle here, in the quite them? or, lastly, is he bitter and implacable in text, presses upon the Corinthians ?* This the case the prosecution of such as have wronged or abused in which God accepts the willingness of the mind in- | him? stead of the liberality of the purse? No, assuredly; No; generally none of these ill things (which one but the measures that God marks out to thy charity would wonder at) are ever meant, or so much as are these: thy superfluities must give place to thy thought of, in the charge of ill-nature; but, for the neighbour's great convenience ; thy convenience must most part, the clean contrary qualities are readily veil thy neighbour's necessity; and, lastly, thy very acknowledged. Ay, but where and what kind of thing, necessities must yield to thy neighbour's extremity. then, is this strange occult quality, called ill-nature,

This is the gradual process that must be thy rule; which makes such a thundering noise against such as and he that pretends a disability to give short of this, have the ill luck to be taxed with it? prevaricates with his duty, and evacuates the precept. Why, the best account that I, or any one else, can God sometimes calls upon thee to relieve the needs of give of it, is this: that there are many men in the thy poor brother, soinetimes the necessities of thy world who, without the least arrogance or self-conceit, country, and sometimes the urgent wants of thy have yet so just a value both for theinselves and prince: now, before thou fliest to the old, stale, usual others, as to scorn to flatter, and gloze, to fall down pretence, that thou canst do none of those things, con- and worship, to lick the spittle and kiss the feet of sider with thyself that there is a God who is not any proud, swelling, overgrown, domineering huff to be flammed off with lies, who knows exactly what whatsoever. And such persons generally think it thou canst do, and what thou canst not; and con- enough for them to show their superiors respect withsider in the next place, that it is not the best hus- out adoration, and civility without servitude. bandry in the world to be damned to save charges. Again, there are some who have a certain ill-natured

stiffness (forsooth) in their tongue, 80 as not to be [IU-natured and Good-natured Men.) able to applaud and keep pace with this or that selfA staunch resolved temper of mind, not suffering a

admiring, vain-glorious Thraso, while he is pluming man to sneak, fawn, cringe, and accommodate himself

and praising himself, and telling fulsome stories in to all humours, though never so absurd and unrea

his own commendation for three or four hours by the sonable, is commonly branded with, and exposed un

clock, and at the same time reviling and throwing der the character of, pride, morosity, and ill-nature:

dirt upon all mankind besides. an ugly word, which you may from time to time ob

There is also a sort of odd ill-natured men, whom serve many honest, worthy, inoffensive persons, and

| neither hopes nor fears, frowns nor favours, can prethat of all sorts, ranks, and professions, strangely and

d vail upon to have any of the cast, beggarly, forlorn unaccountably worried and run down by. And there

nieces or kinswomen of any lord or grandce, spiritual fore I think I cannot do truth, justice, and common

or temporal, trumped upon them. honesty better service, than by ripping up so mali

To which we may add another sort of obstinate illcious a cheat, to vindicate such as have suffered by it. |

it i natured persons, who are not to be brought by any Certain it is that, amongst all the contrivances of

of one's guilt or greatness to speak or write, or to swear malice, there is not a surer engine to pull men down

or lie, as they are bidden, or to give up their own in the good opinion of the world, and that in spite of

consciences in a compliment to those who have none the greatest worth and innocence, than this imputa

themselves. tion of ill-nature ; an engine which serves the ends

And lastly, there are some so extremely ill-natured, and does the work of pique and envy both effectually

as to think it very lawful and allowable for them to and safely. Forasmuch as it is a loose and general

be sensible, when they are injured and oppressed,

when they are slandered in their own good names, and ** For if there be first a willing mind, it is accepted accord-wronged in their just interests; and, withal, to dare ing to that a man hath, and not according to that he hath to own what they find and feel, without being such pot.'-2 Cor. viii. 12.-Ed.

I beasts of burlen as to bear tamely whatsoever is cast

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