Discourse Upon the Influence of Christianity upon Commerce.
By Thomas Chalmers DD. LLD.
THE INFLUENCE OF CHRISTIANITY IN AIDING AND AUGMENTING
THE MERCANTILE VIRTUES.
"For he that in these things serveth Christ is acceptable
to God, and approved of men. " - ROM. xiv. 18.
We have already asserted the natural existence of such principles in the heart of man, as lead him to many graceful and to many honourable exhibitions of character. We have further asserted, that this formed no deduction whatever from that article of orthodoxy which affirms the utter depravity of our nature; that the essence of this depravity lies in man having broken loose from the authority of God, and delivered himself wholly up to the guidance of his own inclinations; that though some of these inclinations are in themselves amiable features of human character, and point in their effects to what is most useful to human society, yet devoid as they all are of any reference to the will and to the rightful sovereignty of the Supreme Being, they could not avert, or even so much as alleviate, that charge of ungodliness, which may be fully carried round amongst all the sons and daughters of the species; that they furnish not the materials of any valid or satisfactory answer to the question, "What hast thou done unto God?" and that whether they are the desires of a native rectitude, or the desires of an instinctive benevolence, they go not to purge away the guilt of having no love, and no care, for the Being who formed and who sustains us.
But what is more. If the virtues and accomplishments of nature are at all to be admitted into the controversy between God and man, instead of forming any abatement upon the enormity of our guilt, they stamp upon it the reproach of a still deeper and more determined ingratitude. Let us conceive it possible, for a moment, that the beautiful personifications of Scripture were all realized; that the trees of the forest clapped their hands unto God, and that the isles were glad at His presence; that the little hills shouted on every side; and the valleys covered over with corn sent forth the notes of rejoicing; that the sun and the moon praised Him, and the stars of light joined in the solemn adoration; that the voice of glory to God was heard from every mountain and from every waterfall, and that all nature, animated throughout by the consciousness of a pervading and a presiding Deity, burst into one loud and universal song of gratulation. Would not a strain of greater loftiness be heard to ascend from those regions where the all- working God had left the traces of His own immensity, than from the tamer and the humbler scenery of an ordinary landscape? Should not we look for a gladder acclamation from the fertile field, than from the arid waste, where no character of grandeur made up for the barrenness that was around us? Would not the goodly tree, compassed about with the glories of its summer foliage, lift up an anthem of louder gratitude, than the lowly shrub that grew beneath it? Would not the flower, from whose leaves every hue of loveliness was reflected, send forth a sweeter rapture than the russet weed, which never drew the eye of any admiring passenger? And, in a word, wherever we saw the towering eminences of nature, or the garniture of her more rich and beauteous adornments, would it not be there that we looked for the deepest tones of devotion, or there for the tenderest and most exquisite of its melodies?
There is both the sublime of character, and the beauteous of character, exemplified upon man. We have the one in that high sense of honour, which no interest and no terror can seduce from any of its obligations. We have the other in that kindliness of feeling, which one look or one sigh of imploring distress can touch into liveliest sympathy. Only grant, that we have nothing either in the constitution of our spirits, or in the structure of our bodies, which we did not receive; and that mind, with all its varieties, is as much the product of a creating hand, as matter in all its modifications; and then, on the face of human society, do we witness all the gradations of a moral scenery, which may be directly referred to the operation of Him who worketh all in all. It is our belief, that, as to any effectual sense of God, there is as deep a slumber throughout the whole of this world's living and rational generations, as there is throughout all the diversities of its mute and unconscious materialism; and that to make our alienated spirits again alive unto the Father of them, calls for as distinct and as miraculous an exertion of the Divinity, as would need to be put forth in the act of turning stones into the children of Abraham. Conceive this to be done then - and that a quickening and a realizing sense of the Deity pervaded all the men of our species - and that each knew how to refer his own endowments, with an adequate expression of gratitude to the unseen author of them - from whom, we ask, of all these various individuals, should we look for the halleluiahs of devoutest ecstasy? Would it not be from him whom God had arrayed in the splendour of nature's brightest accomplishments? Would it not be from him, with whose constitutional feelings the movements of honour and benevolence were in fullest harmony? Would it not be from him whom his Maker had casc into the happiest mould, and attempered into sweetest unison with all that was kind, and generous, and lovely, and ennobled by the loftiest emotions, and raised above his fellows into the finest spectacle of all that was graceful, and all that was manly?
Surely, if the possession of these moralities he just another theme of acknowledgment to the Lord of the spirits of all flesh, then, if the acknowledgment be withheld, and these moralities have taken up their residence in the bosom of him who is utterly devoid of piety, they go to aggravate the reproach of his ingratitude; and to prove, that, of all the men upon earth who are far from God, he stands at the widest distance, he remains proof against the weightiest claims, and he, of the dead in trespasses and sins, is the most profoundly asleep to the call of religion, and to the supremacy of its righteous obligations. It is by argument such as this, that we would attempt to convince of sin those who have a righteousness that is without godliness; and to prove, that, with the possession of such things as are pure, and lovely, and honest, and of good report, they in fact can only be admitted to reconciliation with God, on the same footing with the most worthless and profligate of the species; and to demonstrate, that they are in the very same state of need and of nakedness, and are therefore children of wrath, even as others; that it is only through faith in the preaching of the gospel of our Lord Jesus Christ that they can be saved; and that, unless brought down from the delusive eminency of their own conscious attainments, they take their forgiveness through the blood of the Redeemer, and their sanctification through the Spirit which is at His giving, they shall obtain no part in that inheritance which is incorruptible and undefiled, and which fadeth not away. But the gospel of Jesus Christ does something more than hold out a refuge to the guilty. It takes all those who accept of its overtures under its supreme and exclusive direction. It keeps by them in the way of counsel, and. exhortation, and constant superintendence. The grace which it reveals, is a grace which not merely saves all men, but which teaches all men. He who is the proposed Saviour, also claims to be the alone master of those who put their trust in Him. His cognizance extends itself over the whole line of their history; and there is not an affection of their heart, or a deed of their visible conduct, over which He does not assert the right of an authority that is above all control, and that refuses all rivalship.
Now, we want to point attention to a distinction which obtains between one set and another set of His requirements. By the former, we are enjoined to practise certain virtues, which, separately from His injunction altogether, are in great demand, and in great reverence, amongst the members of society - such as compassion, and generosity, and justice, and truth; which, independently of the religious sanction they obtain from the law of the Saviour, are in themselves so lovely, and so honourable, and of such good report, that they are ever sure to carry general applause along with them, and thus to combine both the characteristics of our text - that he who in these things serveth Christ, is both acceptable to God, and approved of men.
But there is another set of requirements, where the will of God, instead of being seconded by the applause of men, is utterly at variance with it. There are some who can admire the generous sacrifices that are made to truth or to friendship, but who, without one opposing scruple, abandon themselves to all the excesses of riot and festivity, and are therefore the last to admire the puritanic sobriety of him whom they cannot tempt to put his chastity or his temperance away from him; though the same God, who bids us lie not one to another, also bids us keep the body under subjection, and to abstain from fleshly lusts, which war against the soul. Again, there are some in whose eyes an unvitiated delicacy looks a beauteous and an interesting spectacle, and an undeviating self-control looks a manly and respectable accomplishment; but who have no taste in themselves, and no admiration in others, for the more direct exercises of religion; and who positively hate the strict and unbending preciseness of those who join in every ordinance, and on every returning night celebrate the praises of God in their family; and that, though the heavenly Lawgiver, who tells us to live righteously and soberly, tells us also to live godly in the present evil world.
And lastly, there are some who have not merely a toleration, but a liking for all the decencies of an established observation; but who, with the homage they pay to sabbaths and to sacraments, nauseate the Christian principle in the supreme and regenerating vitality of its influences; who, under a general religiousness of aspect, are still in fact the children of the world - and therefore hate the children of light in all that is peculiar and essentially characteristic of that high designation; who understand not what is meant by having our conversation in heaven: and utter strangers to the separated walk, and the spiritual exercises, and the humble devotedness, and the consecrated affections, of the new creature in Jesus Christ, shrink from them altogether as from the extravagancies of a fanaticism in which they have no share, and with which they can have no sympathy - and all this, though the same scripture which prescribes the exercises of household and of public religion, lays claim to an undivided authority over all the desires and affections of the soul; and will admit of no compromise between God and the world; and insists upon an utter deadness to the one, and a most vehement sensibility to the other; and elevates the standard of loyalty to the Father of our Spirits, to the lofty pitch of loving Him with all our strength, and of doing all things to His glory. Let these examples serve to impress a real and experimental distinction which obtains between two sets of virtues; between those which possess the single ingredient of being approved by God, while they want the ingredient of being also acceptable unto men - and those which possess both these iugredients, and to the observance of which, therefore, we may be carried by a regard to the will of God, without any reference to the opinion of men - or by a regard to the opinion of men, without any reference to the will of God. Among the first class of virtues we would assign a foremost place to all those inward and spiritual graces which enter into the obedience of the affections - highly approved of God, but not at all acceptable to the general taste, or carrying along with them the general congeniality of the world. And then, though they do not possess the ingredient of God's approbation in a way so separate and unmixed, we would say, that abstinence from profane language, and attendance upon church, and a strict keeping of the sabbath, and the exercises of family worship, and the more rigid degrees of sobriety, and a fearful avoidance of every encroachment on temperance or chastity, rank more appropriately with the first than with the second class of virtues; for though there be many in society who have no religion, and yet to whom several of these virtues are acceptable, yet we must allow, that they do not convey such a universal popularity along with them, as certain other virtues which belong indisputably to the second class.
These are the virtues which have a more obvious and immediate bearing on the interest of society - such as the truth which is punctual to all its engagements, and the honour which never disappoints the confidence it has inspired, and the compassion which cannot look unmoved at any of the symptoms of human wretchedness, and the generosity which scatters unsparingly around it. These are virtues which God has enjoined, and in behalf of which man lifts the testimony of a loud and ready admiration - virtues in which there is a meeting and a combining of both the properties of our text; so that he who in these things serveth Christ, is both approved of God, and acceptable unto men.
Let a steady hold be kept of this distinction, and it will be found capable of being turned to a very useful application, both to the object of illustrating principle, and to the important object of detecting character. For this purpose, let us carry the distinction along with us, and make it subservient to the establishment of two or three successive observations.
First. A man may possess, to a considerable extent, the second class of virtues, and not possess so much as one iota of the religious principle; and that, among other reasons, because a man may feel a value for one of the attributes which belongs to this class of virtues, and have no value whatever for the other attribute. If justice be both approved by God, and acceptable to men, he may, on the latter property alone, be induced to the strictest maintenance of this virtue - and that without suffering its former property to have any practical influence whatever on any of his habits, or any of his determinations: and the same with every other virtue belonging to this second class. As residing in his character, there may not be the ingredient of godliness in any one of them. He may be well reported on account of them by men; but with God he may lie under as fearful a severity of reckoning, ae If he wanted them altogether. Surely, it does not go to alleviate, the withdrawment of your homage from God, that you have such an homage to the opinion of men, as influences you to do things, to the doing of which the law of God is not able to influence you. It cannot be said to palliate the revolting of your inclinations from the Creator, that you have transferred them all to the creature; and given an ascendancy to the voice of human reputation, which you have refused to the voice and authority of your Lawgiver in heaven. Your want of subordination to Him is surely not made up by the respectful subordination that you render to the taste or the judgment of society. And in addition to this, we would have you to remember, that though other constitutional principles, besides a regard to the opinion of others, helped to form the virtues of the second class upon your character; though compassion, and generosity, and truth, would have broken out into full and flourishing display upon you, and that, just because you had a native sensibility, or a native love of rectitude; yet, if the first ingredient be wanting, if a regard to the approbation of God have no share in the production of the moral accomplishment - then all the morality you can pretend to, is of as little religious estimation, and is as utterly disconnected with the rewards of religion, as all the elegance of taste you can pretend to, or all the raptured love of music you can pretend to, or all the vigour and dexterity of bodily exercise you can pretend to. All these, in reference to the great question of immortality, profit but little; and it is godliness alone that is profitable unto all things.
It is upon this consideration that we would have you to open your eyes to the nakedness of your condition in the sight of God; to look to the full weight of the charge that He may prefer against you; to estimate the fearful extent of the deficiency under which you labour; to resist the delusive whispering of peace, when there is no peace; and to understand, that the wrath of God abideth on every child of nature, however rich he may be in the virtues and accomplishments of nature. But again. This view of the distinction between the two sets of virtues, will serve to explain how it is, that, in the act of turning unto God, the one class of them appears to gather more copiously, and more conspicuously, upon the front of a renewed character, than the other class; how it is, that the former wear a more unequivocal aspect of religiousness than the latter; how it is, that an air of gravity, and decency, and seriousness, looks to be more in alliance with sanctity, than the air either of open integrity, or of smiling benevolence; how it is, that the most ostensible change in the habit of a converted profligate, is that change in virtue of which he withdraws himself from the companions of his licentiousness; and that to renounce the dissipations of his former life, stands - far more frequently, or, at least, far more visibly, associated with the act of putting on Christianity, than to renounce the dishonesties of his former life. It is true, that, by the law of the gospel, he is laid as strictly under the authority of the commandment to live righteously, as of the commandment to live soberly. But there is a compound character in those virtues which are merely social; and the presence of the one ingredient serves to throw into the shade, or to disguise altogether, the presence of the other ingredient. There is a greater number of irreligious men, who are at the same time just in their dealings, than there is of irreligious men, who are at the same time pure and temperate in their habits; and therefore it is, that justice, even the most scrupulous, is not so specifical, and, of course, not so satisfying a mark of religion, as is a sobriety that is rigid and unviolable.
And all this helps to explain how it is, that when a man comes under the power of religion, to abandon the levities of his past conduct is an event which stands far more noticeably out upon him, at this stage of his history, than to abandon the iniquities of his past conduct; that the most characteristic transformation which takes place at such a time is a transformation from thoughtlessness, and from licentious gaiety, and from the festive indulgencies of those with whom he wont to run to all those excesses of riot, of which the Apostle says, that they which do these things shall not inherit the kingdom of God: for even then, and in the very midst of all his impiety, he may have been kind-hearted, and there might be no room upon his person for a visible transformation from inhumanity of character; even then, he may have been honourable, and there might be as little room for a visible transformation from fraudulency of character.
Thirdly. Nothing is more obvious than the antipathy that is felt by a certain class of religionists against the preaching of good works; and the antipathy is assuredly well and warrantably grounded, when it is such a preaching as goes to reduce the importance, or to infringe upon the simplicity, of the great doctrine of justification by faith. But along with this, may there not be remarked the toleration with which they will listen to a discourse upon one set of good works, and the evident coldness and dislike with which they listen to a discourse on another set of them; how a pointed remonstrance against sabbath breaking sounds in their ears, as if more in character from the pulpit, than a pointed remonstrance against the commission of theft, or the speaking of evil; how an eulogium on the observance of family worship feels, in their taste, to be more itnpregnated with the spirit of sacredness, than an eulogium on the virtues of the shop, or of the market-place, and that, while the one is approven of as having about it the solemn and the suitable characteristics of godliness, the other is stigmatized as a piece of barren, heartless, heathenish, and philosophic morality?
Now, this antipathy to the preaching of the latter species of good works has something peculiar in it. It is not enough to say, that it arises from a sensitive alarm about the stability of the doctrine of justification; for let it be observed, that this doctrine stands opposed to the merit not of one particular class of performances, but to the merit of all performances whatsoever. It is just. as unscriptural a detraction from the great truth of salvation by faith, to rest our acceptance with God on the duties of prayer, or of rigid sabbath.or a striçt and untainted sobriety, as to rest it on the punctual fulfilment of all our bargains, and on the extent of our manifold liberalities. It is not, then, a mere zeal about the great article of justification which lies at the bottom of that peculiar aversion that is felt towards a sermon on some social or humane accomplishment; and that is not felt towards a sermon on sober-mindedness, or a sermon on the observation of the sacrament, or a sermon on any of those performances which bear a more direct and exclusive reference to God. We shall find the explanation of this phenomenon, which often presents itself in the religious world, in that distinction of which we have just required - that it should be kept in steady hold, and followed in all its various applications. The aversion in question is often, in fact, a well-founded aversion, a topic, which, though religious in the matter of it may, from the way in which it is proposed, be altogether secular in the principle of it.
It is resistance to what is deemed, and justly deemed, an act of usurpation on the part of certain virtues, which, when unanimated by a sentiment of godliness, are entitled to no place whatever in the ministrations of the gospel of Christ. It proceeds from a most enlightened fear, lest that should be held to make up the whole of religion, which is in fact utterly devoid of the spirit of religion; and from a true and tender apprehension, lest, on the possession of certain accomplishments, which secure a fleeting credit throughout the little hour of this world's history, deluded man should look forward to his eternity with hope, and upward to his God with complacency while he carries not on his forehead one vestige of the character of heaven, one lineament of the aspect of godliness.
And lastly. The first class of virtues bear the character of religiousness more strongly, just because they bear that character more singly. The people who are without, might, no doubt, see in every real Christian the virtues of the second class also; but these virtues do not belong to them peculiarly and exclusively. For though it be true, that every religious man must be honest, the converse does not follow, that every honest man must be religious. And it is because the social accomplishments do not form the specific, that neither do they form the most prominent and distinguishing marks of Christianity. They may also be recognised as features in the character of men, who utterly repudiate the whole style and doctrine of the new Testament; and hence a very prevalent impression in society, that the faith of the gospel does not bear so powerfully and so directly on the relative virtues of human conduct. A few instances of hypocrisy amongst the more serious professors of our faith, serve to rivet the impression, and to give it perpetuity in the world. One single example, indeed, of sanctimonious duplicity, will suffice, in the judgment of many, to cover the whole of vital and orthodox Christianity with disgrace. The report of it will be borne in triumph amongst the companies of the irreligious.
The man who pays no homage to sabbaths or to sacraments, will be contrasted in the open, liberal, and manly style, of all his transactions, with the Iow cunning of this drivelling methodistical pretender; and the loud laugh of a multitude of scorners, will give a force and a swell to this public outcry against the whole character of the sainthood.
Now, this delusion on the part of the unbelieving world is very natural, and ought not to excite our astonishment. We are not surprised, from the reasons already adverted to, that the truth, and the justice, and the humanity, and the moral loveliness, which do in fact belong to every new creature in Jesus Christ our Lord, should miss their observation; or, at least, fail to be recognised among the other more obvious characteristics into which believers have been translated by the faith of tbe gospel. But, on this very subject; There is a tendency to delusion on the part of the disciples of the faith. They need to be reminded of the solemn and indispensable religiousness of the second class of virtues. They need to be told. that though these virtues do possess the one ingredient of being approved by men, and may, on this single account, be found to reside in the characters. of those who live without God yet, that they also possess the other ingredient of being acceptable unto God; and, on this latter account, should be made the subjects of their most strenuous cultivation.
They must not lose sight of the one ingredient in the other; or stigmatize, as so many fruitless and insignificant moralities, those virtues which enter as component parts into the service of Christ; so that he who in these things serveth Christ, is both acceptable to God, and approved by men. They must not expend all their warmth on the high and peculiar doctrines of the New Testament, while they offer a cold and reluctant admission to the practical duties of the New Testament. The Apostle has bound the one to the other by a tie of immediate connexion.
Wherefore, lie not one to another, as ye have put off the old man and his deeds, and put on the new man, which is formed after the image of God, in righteousness and true holiness. Here the very obvious and popular accomplishment of truth is grafted on the very peculiar doctrine of regeneration: and we altogether mistake the kind of transforming influence which the faith of the gospel brings along with it, if we think that uprightness of character does not emerge at the same time with godliness of character; or that the virtues of society do not form upon the believer into as rich and varied an assemblage, as do the virtues of the sanctuary, or that, while he puts on those graces which are singly acceptable to God, he falls behind in any of those graces which are both acceptable to God, and approved of men. Let, therefore, every pretender to Christianity vindicate this assertion by his own personal history in the world. Let him not lay his godliness aside, when he is done with the morning devotion of his family; but carry it abroad with him, and make it his companion and his guide through the whole business of the day; always bearing in his heart the sentiment, that thou God seest me; and renembering, that there is not one hour that can flow, or one occasion that can cast up, where His law is not present with some imperious exaction or other, it is false, that the principle of Christian saiictification possesses no influence over the familiarities of civil and ordinary life. It is altogether false, that godliness is a virtue of such a lofty and monastic order, as to hold its dominion wily over the solemnities of worship, or over the solitudes of prayer and spiritual contemplation. If it be substantially a grace within us at all, it will give a direction and a colour to the whole of our path in society. There is not one conceivable transaction, amongst all the manifold varieties of human employment, which it is not fitted to animate by its spirit. There is nothing that meets us too homely, to be beyond the reach of obtaining, from its influence, the stamp of something celestial. It offers to take the whole man under its ascendancy, and to subordinate all his movements: nor does it hold the place which rightfully belongs to it, till it be vested with a presiding authority over the entire system of human affairs. And therefore it is, that the preacher is not bringing down Christianity, he is only sending it abroad over the field of its legitimate operation, when he goes with it to your counting-houses, and there rebukes every selfish inclination that would carry you ever so little within the limits of fraudulency; when he enters into your chambers of agency, and there detects the character of falsehood, which lurks under all the plausibility of your multiplied and excessive charges; when he repairs to the crowded market-place, and pronounces of every bargain, over which truth, in all the strictness of quakerism, has not presided, that it is tainted with moral evil; when he looks into your shops, and, in listening to the contest of argument between him who magnifies his article, and him who pretends to undervalue it, he calls it the contest of avarice, broken loose from the restraints of integrity.
He is not, by all this, vulgarizing religion, or giving it the hue and the character of earthliness. He is only asserting the might and the universality of its sole pre-eminence over man. And therefore it is, that if possible to solemnize his hearers to the practice of simplicity and godly sincerity in their dealings, he would try to make the odiousness of sin stand visibly out on every shade and modification of dishonesty; and to assure them, that if there be a place in our world, where the subtle evasion, and the dexterous imposition, and the sly but gainful concealment, and the report which misleads an inquirer, and the gloss which tempts the unwary purchaserare not only currently practised in the walks of merchandise, but, when not carried forward to the glare and the literality of falsehood, are beheld with general connivance; if there be a place where the sense of morality has thus fallen, and all the nicer delicacies of conscience are overborne in the keen and ambitious rivalry of men hastening to be rich, and wholly given over to the idolatrous service of the God of this world then that is the place, the smoke of whose iniquity rises before Him who sitteth on the throne, in a tide of deepest and most revolting abomination. And here we have to complain of the public injustice that is done to Christianity, when one of ostentstious proffessors has acted the hypocrite, and stands in disgraceful exposure before the eyes of the world.
We advert to the readiness with which this is turned into a matter of general impeachment, against every appearance of seriousness; and how loud the exclamation is against the religion of all who signalize themselves; and that, If the aspect of godliness be so very decided as to become an aspect of peculiarity, then is this peculiarity converted into a ground of distrust and suspicion against the bearer of it. Now, it so happens, that, in the midst of this. world lying in wickedness, a man, to be a Christian at all, must signalize himself. Neither is he in a way of salvation, unless he be one of a very peculiar people; nor would we precipitately consign him to discredit, even though the peculiarity be so very glaring as to provoke the charge of methodism. But, instead of making one man's hypocrisy act as a drawback upon the reputation of a thousand, we submit, if it would not be a fairer and more philosophical procedure, just to betake one self to the method of induction to make a walking survey over the town, and record an inventory of all the men in it who are so very far gone as to have the voice of psalms in their family; or as to attend the meetings of fellowship for prayer; or as scrupulously to abstain from all that is questionable in the amusements of the world; or as, by any other marked and visible symptom whatever, to stand out to general observation as the members of a saintly and separated society.
We know, that even of such there are a few, who, if Paul were alive, would move him to weep for the reproach they bring upon his Master. But we also know, that the blind and impetuous world exaggerates the few into the many; inverts the process of atonement altogether, by laying the sins of one man upon the multitude; looks at their general aspect of sanctity, and is so engrossed with this single expression of character, as to be insensible to the noble uprightness, and the tender humanity, with which this sanctity is associated. And therefore it is, that we offer the assertion, and challenge all to its most thorough and searching investigation, that the Christianity of these people, which many think does nothing but cant, and profess, and run after ordinances, has augmented their honesties and their liberalities, and that, tenfold beyond the average character of society; that these are the men we oftenest meet with in the mansions of povertyand who look with the most wakeful eye over all the sufferings and necessities of our species and who open their hand most widely in behalf of the imploring and the friendlessand to whom, in spite of all their mockery, the men of the world are sure, in the negotiations of business, to award the readiest confidenceand who sustain the most splendid part in all those great movements of philanthropy which bear on the general interests of mankindand who, with their eye full upon eternity, scatter the most abundant blessings over the fleeting pilgrimage of timeand who, while they hold their conversation in heaven, do most enrich the earth we tread upon, with all those virtues which secure enjoyment to families, and uphold the order and. prosperity of the commonwealth.
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